THE NATURE OF CIVILIZATION
It defines the historical concept of the word al-hadârah, where Islam is also worthy of being referred
to as al-hadârah, not only as dîn (religion). For this reason, it is important to explain the meaning of
"civilization" which is derived from the word dîn itself, namely al-madaniyyah. Because it must be
noted that, in fact, Islam has one concept of civilization that is closely related to its religion, namely
al-madaniyyah or al-tamaddun. The word dîn, lexically, comes from the verb (fi'l) dâna-yadînu which
means atâ'a wa dhalla (obedience and humility). As a manifestation of this civilization, the term
dîwân (plural: dawâwîn) appeared, which is a list or book, in which the names of soldiers and
benefactors are recorded. Later, dîwân is also a collection of verses of a poet (majmû'ahsyi'r syâ'ir).
Or, the word dîwân has the same meaning as kitâb (book).
Three Foundations of Civilization After Islam came and instilled the values of civilization that
originated from the dîn, then Arabia emerged as a country with tamaddun (madaniyyah). The values
are purely from Islam, although later there is a kind of adhapsi from various other civilizations, such
as: Greek, Indian, Persian, Roman, and so on. However, the values of foreign civilization have been
filtered first, have gone through the process of "adapsi" before being "adopted". The following three
important points further clarify why Arabia can be transformed into a country full of tamaddun.
First, there is the transmission of life views and beliefs (al-naqlah altasawwuriyyah
ali'tiqâdiyyah). This is the most important transmission that underlies any change in a society. Where
belief in the form of polytheism turns into monotheism; from the worship of man to the worship of
God alone; from serving stones, statues, and idols, to worshipping a God that cannot be touched by
the hand and cannot be sensed by the eye. In the language of the Qur'an it is min al-zulumât ilâ alnûr
(from darkness to light). One form of perfect change: from black to white. Because Islam came to
liberate all the descendants of the Second Adam, the transmission of knowledge (al-naqlah al-
ma'rifiyyah). This is called tahawwul ma'rifî (scientific change): it enters into reason to "dip" it with
"dipping" which allows it to interact with nature (al-kaun), the world (al-'alam), and being (al-wujûd).
And this transmission has begun since the first revelation came down, Iqra. Observe, QS. al-Baqarah
[2]: 257.37 Imad al-Din Khalil, Madkhal ilâ H}ad}ârah al-Islâmiyyah,
(MaghribLebanon: al-Markaz al-Tsaqâfî al-'Arabî, Cet. I, 1426 H/2005 AD), 15.38 See, QS. al-
'Alaq [96]: 1-5. From there the call of the Qur'an continues to run, emanating from the activity of
reading and thinking, using reason (alta'aqqul), contemplation (al-tadabbur), and so on, radiating in
the "weaving" of the Kitabullah. The emanation did not go out, both in the Makkah Period and the
Medina Period. So, it is no coincidence that the word iqra' is the first word in the Qur'an. And it is not
meaningless if it is repeated 2 times in 3 verses. And it is not without purpose that it is also important
if the word 'ilm is repeated as many as 3 times, then followed by the word qalam (pen): a tool by
which humans learn. Third, methodological transmission. One important transmission that is
impossible to divorce from the previous two transmissions. It is widely believed that 'methods'
(manhaj) play an important role in the movement of human thought, civilization in general. Because
without a method, any goal is difficult to achieve, even though a lot of effort has been spent. And
methodological transmission in Islam must be included in Islamic reasoning which includes these
three important things: the law of casualness (al-sababiyyah), the law of history (al-qânûn al-târîkhî),
and the experimental method (al-tajrîbî). H. Religious Practices and Their Implications for Religious
Civilization are embraced and lived by humans, the practice and appreciation of religion is termed
as religiosity. In his religion, humans find the deepest dimension of themselves that touches
emotions and souls. Therefore, good religiosity will bring each individual to have a healthy soul and
form a solid and balanced personality. Religion comes from God's revelation. Therefore, religiosity
is also a behavior that comes directly or indirectly from God's revelation as well. Religious practice
or sharia refers to how far a Muslim is obedient in carrying out ritual activities as ordered by religion.
Sharia are rules that are created in principle so that people adhere to them in having a relationship
with God.
Meaning, function and content of the Qur'an The Qur'an is one of the original holy books and
the main source of Islamic teachings. The content of the teachings of the Qur'an is very complete
and perfect so that this holy book is used as a life guide for Muslims in living life in this world and the
hereafter. The Qur'an guides its followers to walk on the shiratal mustaqim or the straight path
belonging to Allah SWT and end their lives with husnul khatimah. Therefore, humans are required to
make the Qur'an a place of consultation, then make it a light for life. 1. The meaning of the Qur'an
According to the language, the Qur'an comes from the word qară'a which means to gather or collect
letters and qiră'ah which means to gather letters and words with others in a neatly arranged speech.
The Qur'an is a word or revelation revealed by Allah SWT to the Prophet Muhammad PBUH through
the intermediary of the Archangel Gabriel. The Qur'an is a guide to life and a guide for all mankind
until the end of time. The Qur'an is a special book because just reading it is worth worshiping.
According to Dr. Subhi Ash-Shalih, the Qur'an is the kalam of Allah SWT in the form of a miracle
revealed to the Prophet Muhammad PBUH and written in the mushaf and narrated in mutawir where
reading it includes worship.
Meanwhile, according to Ust. Muhammad Ali AshShabuni, the Qur'an is the incomparable
word of Allah SWT, revealed to the Prophet Muhammad PBUH the closing of the prophets and
messengers, with the intermediary of the Archangel Gabriel and written on the mushaf which is then
conveyed to us in mutawir, and reading and studying it is worship, starting with Surah Al-Fatihah and
closing with Surah An-Nas. By reading the Qur'an, an understanding of the Qur'an will emerge, from
the understanding of the Qur'an, the practice of the Qur'an will emerge. From An Nu'man bin Bashir,
the Prophet PBUH said, "the most important thing in the worship of my people is to read the Qur'an"
reinforced by a valid hadith narrated by Imam Muslim from Abu Umamah Al Bahili, "I heard the
Prophet PBUH say recite the Qur'an, because on the Day of Resurrection he will come to intercede
with his readers." Allah promises that those who make the Qur'an as a guideline for life will get
happiness in this world and the hereafter.
And on the other hand, for those who do not want to use it as a guideline, they will live in error
because the truth is what He has ordained. So the meaning of the Qur'an is a book that contains the
word of Allah which was revealed through the Archangel Gabriel to the Prophet Muhammad PBUH to
be used as a guideline for life for humans and just by reading it has become a worship. 2. The function
of the Qur'an The Qur'an which is a guide for life has functions that are divided into 3 including: a. The
function of the Qur'an in Islam, including: 1) Al-Huda (guidance), the Qur'an has 3 functions as a
guide, namely; guidance for people in general because in the Qur'an there are universal contents
such as related to science, instructions for the righteous to carry out Allah's commands and stay
away from all His prohibitions and the guidance of believers means for those who admit that there is
no god other than Allah and the Prophet Muhammad is the messenger of Allah. 2) Al-Furqon
(separator), the Qur'an is the separator between the right and the false. In the Qur'an, various kinds
are explained which include right and wrong. If a person has understood the Qur'an correctly, then
he should be able to distinguish between right and wrong. 3) Ash-Syifa (medicine), the Qur'an is a
medicine for diseases that exist in the human chest such as feelings that are not always calm,
sometimes feeling angry, envious, spiteful, anxious and other liver diseases. When a person's heart
is open to the Qur'an, he has treated his heart to be calmer, more peaceful and happy by being in the
way of Allah. 4) Al-Mau'izah (advice), the Qur'an is an advice for the pious and the source of Islamic
teachings. The advice in the Qur'an deals with an event or occurrence that can be taken as a lesson
for humans now or afterwards. With this advice we can solve the problems we face according to
religious teachings. b. The functions of the Qur'an for human life include: 1) As a guide to the straight
path, the Qur'an provides guidance so that mankind can live well and rightly to have noble morals,
carry out worship and wrong and right deeds which are explained by warnings to continue to fear
Allah. 2) A miracle for the Prophet Muhammad PBUH, the Qur'an is a miracle because it is the source
of all sources of law and the perfection of the previous book.
The function of the Qur'an as a source of knowledge, including: 1) The science of
monotheism, which is the science of kalam that discusses the strengthening of beliefs in Islam so
that it can eliminate doubts about Islam. Tawhid means to pray for Allah, by studying the Qur'an can
convince us about one God, namely Allah SWT. 2) Law, which is the science that discusses the rules
in Islam. Such as marriage law, inheritance, zakat and others. By understanding the content of the
Qur'an, Muslims can be obedient and knowledgeable. 3) Sufism, which is the science that discusses
how to purify the soul, purify morals and mind. By reading the Qur'an, it becomes knowledge about
Islamic procedures in living life. 4) Islamic philosophy, namely the relationship between kalam
science and philosophy of science, this science believes in the oneness of God, namely Allah SWT,
Islamic philosophy of education for humans and nature 5) Islamic history, that is, science that
discusses history from the formation of human beings to the struggle of the Prophet Muhammad
SAW. d. Islamic education, namely The Qur'an is the main source for studying Islam. This education
is also taught in schools so that participants are encouraged to understand their religion and demand
to read Al-q The content of the Qur'an In the Qur'an there are contents that are the main and main
thing, located in the letters and verses in the Qur'an, including: 1. Faith or faith, is a belief that is in
the human heart wholeheartedly. The Qur'an teaches to believe in Allah Almighty and to believe in
the pillars of faith. 2. Worship, is a form of obedience that is done to get the pleasure of Allah which
makes the relationship between humans and Allah SWT such as; prayer, hajj, zakat and so on.
Muamalah, is the relationship between humans and other humans such as; Buying and selling
procedures, criminal, inheritance law, politics, marriage.
The Qur'an gives instructions and procedures for worship and muamalah. 3. Morality or
ethics, is the behavior that human beings have, whether commendable or reprehensible. The Qur'an
teaches to behave well in one's words and manners, to follow His commands and stay away from
His prohibitions 4. Laws are provisions and rules for all mankind. Including; The law of i'tiqadiyah
(law related to faith), the law of morality or morals (law related to virtue and abstaining from
reprehensible nature), the law of amaliyah (law related to all deeds, covenants and muamalah of
fellow human beings). This law aims to provide guidelines to human beings so that their lives become
just, peaceful, safe, peaceful, prosperous and safe in this world and the hereafter. 5. Warning, is
good news for believers with the reward of heaven and a threat to humans who violate with the
reward of hell. To remind us of the punishment and retribution on the last day. 6. The story in the
Qur'an, tells the story of the previous people who experienced destruction because of disobedience
to Allah or glory because of obedience to Allah. The story can be learned and learned to be a lesson
in this time so that it does not repeat. 7. Motivation to think, in the Qur'an there are verses that require
thinking to benefit from the verse and prove its truth. C. The history of the bookkeeping of the Qur'an
The Qur'an was collected in two periods, namely during the time of the Prophet Muhammad PBUH
and during the time of Khulafaur Rasyidin/Companions of the Prophet. During the time of the Prophet
Muhammad PBUH, there was no such thing as Qur'an bookkeeping, Qur'an bookkeeping only existed
when the Prophet had died and the Companions took the initiative to do Qur'an bookkeeping. 1. The
time of the Prophet Muhammad PBUH During the time of the Prophet Muhammad PBUH, the
collection of the Qur'an was carried out in two ways, namely by memorization and writing. When the
Prophet received a revelation he would immediately memorize it and tell the companions, then the
companions would also memorize it, the condition of the Arab people at that time was very easy to
memorize. This tradition of memorization of the Arab people allowing the Qur'an to be preserved.
While the second method is by writing Qur'an verses on date fronds, stone slabs, palm leaves, bark
or wood leaves, saddles, pieces of animal bones. This is not based on the Prophet's command, but
on the initiative of the Prophet's companions. At that time stationery was still difficult to find, which
caused difficulties as well, but it made their memorization stronger. Each ayatayat and surahs are
separated, and each surahs are on a separate sheet in 7 letters. Because the revelation revealed by
Allah SWT to the Prophet Muhammad PBUH is not completely complete, so the Prophet did not
immediately record these verses into one mushaf. If at that time the ayatayat is immediately booked,
then there will be changes every time because of a new verse that comes down. The last person to
recite the Qur'an in front of the Prophet Muhammad PBUH before he died was Zaid bin Tsabit RA.
And when the Prophet died, many people had memorized the Qur'an and all the verses were
complete so that the bookkeeping of the Qur'an was carried out. 2. The Period of Khulafaur Rashidin
1. Abu Bakr As-Shidiq After the Prophet died, the leadership was held by a trusted companion,
namely Abu Bakr. Abu Bakr experienced difficulties in his government because of the many
apostates and wars that occurred. The war caused several qori' to die, so Umar proposed to Abu
Bakr to immediately collect and book the Qur'an so that the Qur'an would not be destroyed. At first,
Abu Bakr refused because the Prophet never ordered this, but Umar continued to persuade him until
finally Allah opened Abu Bakr's heart.
Abu Bakr ordered Zaid bin Tsabit to collect and write the Qur'an because he was a wise man
and was the last person to recite the Qur'am in front of the prophet, but the same response as Abu
Bakr at the beginning was to reject it. Then they discussed until Zaid could accept it. Zaid undertook
the arduous task, but there were conditions put forward by him. First, the verse/letter must be
memorized by at least 2 people, second, it must be in the form of real writing (which has been written
in the time of the Prophet in the presence of the Prophet directly), and the last one proposed by Abu
Bakr is that there must be two witnesses who see it when it is written. Finally, Zaid continued to work
on the task until it was all collected, and handed over the collection of verses to Abu Bakr. Zaid
carried out his duties well, full of precision and carefulness, because he adhered to memorization
and writing, so he wanted the collection of the Qur'an to be accompanied by memorization and
writing and witnesses to the writing. 2. Uthman bin Affan During the time of Uthman, Islam was
widespread, and there were also many memorizers of the Qur'an in every region. The inhabitants of
the area learn from their qori', but the ways of reciting the Qur'an also differ from region to region.
And there was a conflict among the population which caused division among the Muslims. Hufaizah
bin al-Yemen ra. realizing this and immediately reporting it to Usman, Usman has also realized it and
said that the cause of the difference comes from the people who teach the recitation of the Qur'an
to their children. Because they are worried that it will continue to happen
The values of the Qur'an in the environment of education, family, and work 1.
The value of the Qur'an in the educational environment In this educational environment, schools
become formal educational institutions that become a forum for character formation. The most
important element in a school is educators or teachers. The role of teachers in the concept of Islam
is divided into several types, including: a. Teachers as murrabi are tasked with educating students
so that they have the ability to develop their potential, mature students, empower educational
components, pay attention to the growth and development of students and be responsible for the
educational process. b. Teachers as muallim, namely their role is focused on transferring and
internalizing knowledge in order to realize students who are able to master, deepen understanding,
and practice knowledge theoretically and practically. c. Teachers as muaddib are tasked with
instilling the values of good manners, manners and ethics d. Teachers as mursyid are in charge of
guiding students to have sharpness of thinking and awareness in charity. Teachers as muddaris are
trying to educate students, develop their potential and create a harmonious learning atmosphere f.
Teachers as multi are responsible for the process of developing students' reading skills. Teachers as
muzzaki are tasked with distancing students from reprehensible traits and instilling commendable
traits The way that is taught in education is found in the verses of the Qur'an, namely yatlu (reading),
yuzzaki (purifying) and yuallimu (teaching). According to Ramayulis, the professional teachers
mentioned in the Law of the Republic of Indonesia No. 14 of 2005 in Islamic education must be
perfected again with a commitment to the quality of planning, processes and results achieved in
education, having alkarimah morals that can be used as role models for students, sincere intentions
because of Allah in educating and having good relationships with various related parties in improving
students' lessons. Knowledge quickly reaches the level of height and wholeness of life. As Allah SWT
says: "Allah will exalt those who believe among you and those who are given some degree of
knowledge..." (Q.S Al-Mujadilah:11) The value of the Qur'an can be conveyed by students because
of the teacher, therefore the teacher bears a great responsibility to educate students to love
The Qur'an, studying and understanding the content contained in the Qur'an, so that every
student can solve every problem based on the guidance of the Qur'an. 2. The value of the Qur'an in
the family environment The family environment has a great influence on children's education,
because the family is the first place where children get education. According to Ki Hajar Dewantara,
the family is one of the three centers of education (family, school, organization). Family education is
a conscious effort made by parents to guide, direct, equip and develop their children's knowledge,
values and skills instinctively so that they are able to face life challenges in the future. In Islam's view,
the family is the first madrasah to form an initial character and become an identifier and inculcate
the principles of faith. The family teaches loyalty, noble qualities, grace, compassion and others. The
family is very influential on the example of the child and the child is a reflection of his family as
explained by the Prophet PBUH in his hadith: "Every child is born in a state of fitrah, so the mother
and father who educate him to become a Jew, Christian or Magi" (HR. Parents must introduce and
teach the Qur'an from an early age to their children to instill the Islamic faith as a reference in thinking
and acting, instilling the Qur'an is the source of truth and creating a religious family environment. 3.
The value of the Qur'an in the work environment The work environment is a place where a human
being or with other people to produce a good or provide services to meet needs in terms of material
and non-material, physical or spiritual or matters related to worldly or hereafter problems. The order
to work, work and earn a living that is halal is ordered by
Allah SWT: "Say: O my people, work according to your circumstances, indeed I will work
(also), and you will know it" (Q.S. Az-Zumar:39). In the Qur'an there are many explanations about the
rules of work such as the use of time in work. Keeping time for a Muslim is the main task so that it
can be used for his religion and the world. The leisure of time is not busy with the affairs of the world
so that there is no obstacle to doing good deeds. Although there are many evidences that state that
humans should make a living, but do not drown in the affairs of the world so that they forget their
deeds of worship to Allah SWT.
The Messenger of Allah said: "Work for your world and for your hereafter, for you and your
people, because of the deeds of
Diversity of Qur'anic interpretation patterns Various patterns of Qur'an interpretation
appeared in the late Umayyad dynasty and the beginning of the Abbasid dynasty in the Middle Ages.
The leader, Harun al-Rashid (785-809 AD) strongly supported science at that time so that Islam
reached its golden peak in that era due to the advancement of thought and education. Initially, the
knowledge that developed at that time was fiqhi, kalam, Sufism, linguistics, literature and
philosophy. Because of the large number of people who are very interested in these studies and use
their knowledge base as a framework for understanding the Qur'an, as well as looking for a basis that
confirms the theories of the Qur'an, various interpretations emerged. So, the pattern of tafsir is a
special nuance or characteristic that colors an interpretation and is a form of intellectual expression
of a mufasir, when he explains the meaning of the verses of the Qur'an. The patterns of interpretation
that have developed and are popular until modern times are as follows: 1. Lughawi Pattern Lughawi
pattern is an interpretation that is carried out with a tendency or approach through linguistic analysis.
Interpretation of this model is usually colored by a word-for-word (tahlil al-lafz), starting from the
origin and form of vocabulary (mufradat), to studies related to grammar (instrumental science), such
as a review of aspects of nahwu, sarf, then continued with qira'at. A person who wants to interpret
theThe Qur'an with a language approach must know the language used by the Qur'an, namely Arabic
with all its intricacies, both related to nahwu, balaghah and literature. By knowing the language of
the Qur'an, a mufasir will easily track and know the meaning and arrangement of the Qur'anic
sentences so that he will be able to reveal the meaning behind the sentences. Even Ahmad Shurbasi
placed linguistics and related (nahwu, sarf, etymology, balaghah and qira'at) as the main
requirement for a mufasir. Here, the urgency of language will be very evident in interpreting the
Qur'an
For humans, the messages of the Qur'an are universal, and this is agreed upon by all Muslims.
The problem is how to make the universal messages of the Qur'an can be captured and utilized by
everyone at all times. The method for reconstructing the interpretation of the Qur'an that can be used
is Hermeneutics. The basic form of hermeneutics is herme-neuein which means to express, to
explain, and to translate. It can also come from the word Hermes: a god who conveys the message
of heaven to earth. Hermes' task is to carry out the process of transferring God's message without
language into human understanding through language instruments. Hermeneutics is a method or
way to interpret symbols in the form of text or something that is treated as text to seek its meaning
and meaning, where this hermeneutic method determines the ability to interpret the past that is not
experienced by the interpreter, then brought to the present. Hasan Hanafi in his article Religious
Dialogue and Revolution stated that hermeneutics is not just the science of interpretation or the
theory of understanding, but also means the science that explains the reception of revelation from
the level of words to the world level. The science of the process of revelation from letters to reality,
from logos to praxis and also the transformation of revelation from God's mind to man. One of the
fields of religious study that is closest to hermeneutics is the holy book, because hermeneutics,
especially modern hermeneutics, at the beginning of its development emerged as a method to
understand the holy book. According to Andy Hadiyanto in the Journal of Reading the Qur'an for Life,
the Qur'an undergoes a process of historicization so that the values of universality and inclusiveness
of the Qur'an are gradually shifted and transformed into a closed and exclusive text.
The process of historicization is characterized by the transformation of the Qur'an as a
sacred and universal non-verbal revelation, into an oral discourse bound by the dimensions of time
and space, and then into a written book that overrides the dimensions of time and space that
become the context of revelation. On that basis, hermeneutic reading introduces three models of
crit points in the reading of the Qur'an, namely: historical criticism, eicadian criticism, and praxis
criticism. The application of the three models of criticism above must be supported by seven
principles, namely: 1. Historical principles The way the interpretation of the Qur'an works must begin
with a critique of the validity of the text to be interpreted, for which the interpreter must strive to prove
the validity and authenticity of the text. In the treasures of Islamic science, the issue of the historical
validity of a text gives birth to the science of history. 2. Affirmative principles The recitation of the
Qur'an needs to be confirmed with the socio-political context and the social and psychological
context when the Qur'an is revealed. In this context, the interpretation of the Qur'an must often refer
to the Sunnah of the Prophet (prophetic tradition), the Sunnah of the Companions (the tradition of
the Companions), or the Sunnah of the past readers of the Qur'an (the tradition of the tabiin and the
imams of the madhhab). Included in the principle
Thematic Principles As a comprehensive text, the systematics of the Qur'an carries a main
theme and a secondary theme that all boil down to one theme. Therefore, it is a mistake if the verses
of the Qur'an are interpreted partially, detached from the series of verses, letter after letter as a
whole unit. 4.
Linguistic principles As an Arabic text, the Qur'an must be read in the logic of the 7th century
Arabic. The vocabulary, structure, and style of Arabic used by the Qur'an are certainly not the same
as the vocabulary, structure, and style of Arabic in later times. In other words, the Arabic language
of the Qur'an is a representation of the mindset of the 7th century Arabs which is still dominated by
the mindset of desert people. 5. The principle of ethical-legis distinction When interpreting the text
of the Qur'an, it must be known whether the text has the pretension to be interpreted as it is, or the
ethical spirit must be taken through the process of transcendence. 6. The principle of instrumental-
intentional differentiation In this principle, the interpreter of the Qur'an must distinguish between
connotative expressions or denotative expressions. In other words, it is necessary to identify
whether the meaning of a verse is attached to the words, or hidden behind the words.
Realistic principles All the contents of the Qur'an should be concretized in the reality in which
the process of recitation of it is carried out. For this reason, the interpreter must consider the various
contexts that encompass the reader's situation. The implication of this principle is that changes in
the reading situation can result in different conclusions. Thus, it could be that the interpretation of
the Prophet and the imams of the past schools is different from the current interpretation. In
contemporary Islam, the encouragement to understand and unify the values of the Qur'an in modern
life also encourages them to use the hermeneutic method of reading the Qur'an. One of the
characteristics of hermeneutic reading is the reading of texts as a product of history. Related to this
assumption, Kailah stated that history (reality) should not be interpreted with text, but on the
contrary, it is the text that should be interpreted with history. Meanwhile, Abu Zaid stated the duality
of the identity of the Qur'an, as a product and a cultural producer. According to Abu Zaid as a text,
the Qur'an also influenced history with the new tradition and morality that he introduced. This
interpretation of hermeneutics also cannot be separated from language, history, and tradition, which
means that this requires culture. All interpretive activities are basically a unit in the historical-
linguistic process and the prevailing tradition, where this participation occurs in a certain space and
time. Reformist thinkers often state that the crisis that is happening in the Islamic world and
Meaning, function and position of the Sunnah in Islamic law a. Meaning of Sunnah When we
hear the word sunnah, it immediately comes to our mind about everything that is relied on the
Prophet (saw), both his words, deeds, and taqrir. That understanding is what until now is firmly held
by classical to modern Muslims. Sunnah basically means behavior that is an example or obedience
that has been strongly bound by the existence of religious beliefs about aspects beyond the
understanding of the ratio. Sunnah is a normative tradition that prioritizes the transcendentalization
of behavior due to the initial reference of a messenger of Allah. Thus, there is a continuous
actualization of behavior which is the embodiment of the behavior of the Prophet (saw). Sunnah can
mean behavior (sirah), path (thariqah), habit or provision. The sunnah in this case consists of a good
sunnah (sunnah hasanah), and a bad sunnah (sunnah qabihah). In this sense, the Qur'an calls it
Sunnah al-Awwaliin, which is the sunnah that has been revealed by Allah SWT. to the predecessors.
In the text of the hadith there is also the term sunnah which includes the meaning of good sunnah
and bad sunnah, as the hadith narrated by Muslim people says:
Whoever in Islam introduces good behavior or habits (sunnah hasanah), he will get a reward
for that behavior and the reward of those who participate in doing it in the future. On the other hand,
whoever introduces bad behavior (sunnah sayyi'ah), he will obtain the sin of that behavior and the
sin of those who do it in the future without anything to reduce their sin" In the past, pre-Islamic Arab
societies used the word sunnah to refer to ancient and continuous practices in the community that
at that time were inherited by their ancestors. Therefore, it is said that the pre-Islamic Arab tribes had
their own sunnah which they considered to be the basis of their identity and pride. The deeds of the
Prophet (saw) are deeds that are guided by revelation so that they can be called exemplary, even
called uswah hasanah. This happened because initially the act was imitated by the companions, the
companions were imitated by the tabi'in, the tabi'in were imitated by their followers, and so on until
the people of Muhammad (saw) were present, the example has become a normative tradition that
forms a social system, so that is the most fundamental thing in interpreting the sunnah as an
example that starts from the behavior of the Prophet (saw). So, our view so far that the sunnah is
everything that comes from the Prophet, both in the form of words, deeds, orders, prohibitions, and
decrees, is wrong. Minhaji said that the basic meaning of the sunnah is something that we have
received and tradition among the community. Thus, sunnah is a view of life or something that is and
has been followed by a certain society. Because, basically
The Function and Position of Sunnah in Sunnah Islamic Law is the interpretation of the
teachings of the Qur'an. Sunnah is the implementation of nyara and ideal in Islam. The personality
of the Prophet (saw) is the embodiment of the Qur'an in an Islamic teaching. This was conveyed by
Ummul Mukminin 'Aisha ra, when asked about the ethics of the Prophet (peace and blessings of
Allaah be upon him), she replied, "Her ethics is the Qur'an." (H.R. Muslim) The Sunnah, besides being
an interpreter of the teachings of the Qur'an, also serves as a reference and the second source of
guidance after the Qur'an. These instructions will continue to flow into the field of sharia, law, and
jurisprudence and underlie all parts of human life. Muslims have also agreed to make the sunnah
one of the legal bases for charity (worship), because it is in accordance with what Allah has willed.
The agreement of Muslims in believing, accepting, and practicing all the provisions contained in the
sunnah has been carried out since the Prophet (peace and blessings of Allaah be upon him) was alive.
After he died, from the time of Khulafa Al-Rashidin until the next time and no one denied him. In the
history of Islam, there are also many events that illustrate the agreement to use the Sunnah of the
Prophet (peace be upon him) as the source of Islamic law, one of which is what Imam Ahmad bin
Hanbal mentioned as follows: "When Abu Bakr became the Caliph in bai'at, he once said; I will not
leave anything that the Prophet PBUH practiced or did. Thus, it can be said that the position of the
sunnah in terms of its status as a postulate and source of Islamic teachings occupies a very strategic
position after the Qur'an. This can be seen in the following hadith: "When the Messenger of Allah
(saw) was about to send Muadz bin Jabal to Yemen, he asked Muadz 'How will you decide the case if
it is brought before you? So Muadz replied, I will decide based on the Book of Allah (the Qur'an). The
apostle asked again; If you do not find it in the book of Allah? Muadz said; I will decide it by the sunnah.
The apostle then asked; What if you also do not find it in the Sunnah and the Book of Allah? Muadz
replied; I will do ijtihad by using my intellect. The Prophet (saw) patted Muadz's chest and said,
Alhamdulillah, for the taufiq bestowed by Allah on His messengers."
Shiddiq As an exemplary leader who is the ideal model of a leader, the Prophet is endowed
with four main attributes, namely: Shiddiq, Amanah, Tabligh and Fathanah. Shiddiq means honest in
words and deeds, amanah means trustworthy in maintaining responsibility. While tabligh means
conveying all kinds of goodness to the people and fathonah means being smart in managing society.
According to Toto Tasmara, Shiddiq is divided into three parts, namely being honest with yourself,
being honest with others, and being honest with Allah SWT, while according to Marzuki, being honest
with yourself, namely siding with the truth. The indicators of a person who is honest with themselves
are, walking with full confidence, standing on the truth, independent, having authentic awareness,
and daring to maintain the meaning of life and their identity responsibly, disciplined, and obedient.
Furthermore, being honest with others is not just about saying and doing the right, but trying to
provide the greatest benefit for others. Lastly, being honest with Allah SWT, means doing and giving
everything for Allah, or worshipping only for Allah In terms of honesty, there is certainly a hadith that
explains the call of the Prophet Muhammad (saw) to his people to be honest in every situation,
wherever and whenever it is as the hadith narrated by Imam Ahmad "Guarantee for me six things
from you, I guarantee for you paradise, These six things are: if you speak honestly, keep your
promises, if you are trusted, keep your promises, guard your genitals (from disobedience), turn your
eyes away (from all that is forbidden to see) and hold your hands (from taking what is haram)". Based
on the above hadith, we can apply the sunnah of the Prophet as a paradigm of excellence in social
life. When someone serves in a government, he must make good government efforts such as
transparency, accountability, and accountability for the operational activities of the institution he
leads. He must carry out his obligations. A good government is a government that responds to the
power exercised by the community regulated by various levels of the state related to social, cultural,
political, and economic resources. With honesty, it can keep people away from prejudice, far from
suspicion, without any burden at the beginning or in the future. The formula is simple, "Honesty will
lead to goodness, and kindness will lead to heaven". With honesty based on an attitude of istiqamah,
a person will be able to overcome the storm that always blocks his movements and steps. The virtue
and glory of the right nature are strengthened and explained in the words of Allah SWT in Al-Ahzab 22.
With these qualities above, the Prophet Muhammad (saw) became a leader of faith for the people
who lived at that time. He always treated people fairly and honestly. He not only spoke with words,
but also with deeds and examples.
Trust The next trait possessed by the Messenger was the trait of being trustworthy or
responsible. Long before he became an Apostle, he was given the title al-Amin (who can be trusted).
This nature of trust can elevate the position of the Prophet above the leaders of the ummah or the
previous Prophets. A trustworthy leader is a leader who is truly responsible for the mandate, duties
and trust given by Allah swt. What is meant by trust in this case is anything entrusted to the Prophet
(peace and blessings of Allaah be upon him) covering all aspects of life, both political, economic,
and religious. The words of Allah that speak of the mandate carried out by every human being are
contained in Surah Al-Ahzab verse 72 which states that every human being has a mandate that must
be accounted for to Allah SWT no matter how small the mandate is. The nature of trust that exists in
the Prophet Muhammad (saw) gives proof that he is a trustworthy person, because he is able to
maintain trust by keeping something secret that must be kept secret and vice versa always being
able to convey something that should be conveyed. Being trustworthy means conveying all God's
commandments without subtracting nor adding based on revelation that is written and collected
slowly. By having the nature of trust, the leader will always maintain the trust of the community that
has been handed over on his shoulders. Public trust is in the form of handing over all kinds of affairs
to leaders so that they are managed properly and for the common good. In carrying out the mandate
of leadership, the Prophet (saw). It is strictly forbidden for all leaders to take everything that is not
their right. In community life, of course, trust must be applied by everyone. In fact, a teacher is given
the mandate to become a principal in a junior high school. When he carries out the trust, he cannot
waste it. He must really do his job according to what he is supposed to do. Trust is expensive. When
trust has been given, then maintain that trust as best as possible. 3. Tabligh Tabligh means conveying
the truth. According to Marzuki, the Prophet is an excellent communicator accompanied by
messages that are not only verbal, but followed by real charitable actions. The values of tabligh
provide content that includes aspects of communication skills, leadership, development and
improvement of the quality of human resources, as well as the ability to manage things.
Muhammad's call to be an Apostle at the age of 40 is proof that he was a preacher of God's treatises.
The visit of the Archangel Gabriel, who ordered him to read revelations from Allah, turned out to be
also a notification of his appointment as an Apostle of Allah. There is no decree or other symbol that
he can show as evidence of his apostolate. The first revelation that came down on the 17th of
Ramadan, namely Surah Al-Alaq verses 1-5 is as proof. Since then, he has become a messenger of
Allah SWT. with the task of calling, inviting and warning people to only worship Allah swt. The task is
meaningful
Fathanah Fathanah means intelligence, the opposite of jahlun (stupid). Intelligence is an
indicator of an individual's success in life. Fathanah is defined as intelligence, skill, or mastery of a
certain field. Intelligence is the ability to think faster, solve and overcome problems more easily.
Fathanah is total intelligence that starts from the acuity of the inner eye (basirah) which is in the
spiritual dimension. Some of the personal characteristics of fathanah according to Toto Tasmara are
as follows: a. The man of wisdom. Skilled in carrying out their profession, very dedicated and
equipped with wisdom and wisdom; b. High in integrity. Being earnest in everything, being able to see
behind the scenes with contemplation and reflection; Willingness to learn. Have a very strong
motivation to continue learning and be able to take lessons from every event encountered; d.
Proactive stance. Be proactive and want to make a positive contribution to the environment e. Fait in
God. He loved his Lord very much, and always received guidance from Him; f. Creditable and
refutable. Positioning yourself as a trustworthy person; g. Being the best. Always want to make
himself an example, by displaying the best performance; h. Empathy and compassion. Putting love
on others as he loves himself; i. Emotional maturity. Have emotional maturity, perseverance, and
never know how to give up and be able to control themselves; j. Balance. Have a calm soul; k. Sense
of mission. Have a clear direction, purpose, and direction in life; l. Sense of competition. Have an
attitude to compete in a healthy manner. The Prophet Muhammad who received the gift from Allah
by having extraordinary skills (genius abqariyah) and great leadership (genius leadership-
qiyadahabqariyah). He is a very intelligent manager and is good at seeing opportunities. The success
of the Prophet Muhammad as a leader of the ummah has indeed been equipped with intelligence by
Allah swt. Intelligence is not only needed to understand and explain the revelation of Allah swt.
Intelligence is also supplied because he has the trust of Allah swt to lead the people, because the
religion of Islam is revealed to all humans and as a blessing for all nature. Therefore, intelligent
leaders are needed who will be able to provide guidance, advice, guidance, opinions and views for
their people, in understanding the words of Allah swt.
According to historical testimony, Qur'anic evidences and various clues taken from the
history of Islam, he was an ummi who could not read and write, so it can be said that the mind of the
Prophet (saw) was never touched by human teachings at all. He was taught only in a divine school
and received knowledge from God Himself. A leader must understand the nature of the work or task
he undertakes, and be able to make decisions accurately and correctly. According to Marshall G
Hodgson, a historian (concentration) of Islamic civilization, as quoted by Dr. Nurkholish Madjid in
one of his writings, the success of the leadership of the Prophet Muhammad (saw) in conquering
mankind was for the sake of freeing them from the shackles of ignorance and darkness on the basis
of love, faith, and sincere intentions. From the time of the Prophet Muhammad's birth until he was
appointed as an Messenger, he lived in the midst of the Quraish people of Mecca who had an
independent area similar to a republic (today). They were very far from the political opposition and
the republican structure that already existed in Mecca (at that time) completely avoided them from
a mess. Thus, at the beginning of the Prophet Muhammad (peace be upon him) sent in their midst,
the main purpose of the Prophet's da'wah was not to control the leadership of the state, but the basis
was to invite them to the truth, goodness, and beauty of an invitation that stood alone under the
auspices of Islam.
