137 research outputs found
KONTAMINASI Salmonella sp. PADA SOP BUAH YANG DIJUAL DI JALAN DR. MANSYUR KELURAHAN PADANG BULAN KOTA MEDAN
No full textSop buah merupakan salah satu jenis minuman yang terdiri dari campuran berbagai macam buah, sirup, susu, air dan es. Ada beberapa faktor yang dapat menyebabkan perubahan manfaat sop buah menjadi sumber penyakit bagi tubuh meliputi: air sebagai bahan sop buah dan air yang digunakan untuk mencuci mangkok dan sendok dapat menjadi bahan kontaminasi penyebab penyakit seperti Salmonella sp. Tujuan penelitian ini adalah untuk mengidentifikasi Salmonella pada sop buah yang dijual di Jalan Dr. Mansyur Kelurahan Padang Bulan Selayang Medan Tahun 2018. Penelitian ini bersifat deskriptif dengan metode pembiakan dan reaksi biokimia. Populasi dalam penelitian ini seluruh sop buah yang diperjualbelikan di Jalan Dr. Mansyur kelurahan Padang Bulan Medan sebanyak 10 sampel. Dari 10 sampel yang diperiksa ada 2 yang terkontaminasi oleh bakteri Salmonella sp dengan kode sampel S1 dan S4. Hal ini terjadi karena air sop buah yang kurang hygenies dan sop buah tidak memenuhi syarat kesehatan dapat menimbulkan kontaminasi pada makanan
ETIKA HAMKA Konteks Pembangunan Moral Bangsa Indonesia
No full textThe theme in this paper is about the ethical principles of HAMKA in the context of moral development in Indonesia. The theme of ethics is commonly discussed in various scientific works, but what makes it interesting is that he is one of the greatest thinkers in Indonesia who is also known as a scholar, writer, expert on Sufism, and as a philosopher. This is what underlies the author to examine and seek answers to the problem formulas, namely how is the concept of HAMKA ethics and how are the principles of HAMKA ethics in the context of moral development of the Indonesian? The method I use is a qualitative research method in the form of library research, namely by using the content analysis method. The content of each material can be in the form of sources from books, journals, or articles that are relevant to the topics that have been investigated, analyzed, and synthesized to form a complete concept in answering research questions. The result of this research is that HAMKA ethics has the characteristics of rational-religious ethics. HAMKA made the basis of its ethics from Greek ethical concepts to Muslim philosophers such as Ibn Miskawaih and al-Ghazali. HAMKA synthesizes ethical thoughts from philosophers with moral values taught by Islam through the Qur\u27an and Hadith
SOSIAL POLITIK DALAM TAFSIR HAMKA
No full textThis paper is motivated by the development of the interpretation of the Koran in Indonesia, in particular the study of works of Tafsir Al-Azhar Hamka, who received great attention from various researchers. In addition, the development of thought in the field of interpretation is one thing that is very important, because the Qur'an is the source of the research that was never completed. Core issues discussed in this thesis is twofold: How to influence social conditions in the interpretation of the Koran that do Hamka in his commentary ?, and how to influence the political aspects of the Qur'anic exegesis by Hamka? To find answers to these problems above, then do literature study (library research), with review of books relating to the issues discussed. From a review of this literature, acquired the desired data and then analyzed in depth by using descriptive analysis method, which is to analyze and describe the findings obtained. From the results of the various sources related to the issues of this thesis, it was found that the first Hamka in interpreting paragraph 59 letter al-Nisa 'influenced by the social situation that is happening. This can be seen in the content of the interpretation of these verses associated with the destruction of the Islamic society under Islamic rule of the Ottoman Empire. Whereas if it is linked to social conditions locally, it can be concluded that the interpretation of verse 59 of Surat al-Nisa 'is Hamka not affected by social situations that are local (Indonesian context). Both the interpretation of paragraph 58 letter al-Nisa ', Hamka was not influenced by the political situation is growing. This can be seen in the content of the interpretation of the verse, where Hamka understanding of the verse does not connect with the political situation in Indonesia and the global Islamic politics, when books authored on this interpretation. Furthermore, it can be explained that Hamka was a prominent flexible, so he tried to adapt to current conditions. In conclusion interpretation, Hamka said that all leaders must maintain trust and provide a mandate to the person who has the right, not to the family, according to the author, not the things that belong to the influence of the political situation that was developing, the interpretation in the interpretation of it
KONSEPTUALISASI AJARAN TASAWUF BUYA HAMKA DALAM TAFSIR AL-AZHAR
No full textABSTRAK Buya Hamka is a preacher and mufassir who spreads his
message through teaching modern Sufism, where modern
Sufism is a new breakthrough among Sufism developed by
Sufis. Buya Hamka also has a phenomenal work, namely Tafsir
Al-Azhar, which also contains modern Sufism teachings in his
interpretation. This journal aims to find out Hamka's conceptual
interpretation which is in synergy with Sufistic da'wah in the
practical application of Islamic da'wah. The method used in this
research is qualitative-descriptive with a content analysis
approach, namely the author attempts to study and analyze
whether there is a connection between the Sufistic verses in Al
Azhar's interpretation and the Sufism verses that he quotes in
his lecture. The findings from this study are that in Al-Azhar
Buya Hamka's tafsir explains more the meaning of the isyarah, while Buya Hamka's oral tafsir in his lecture looks different,
this can be seen from the verses which summarize verbally in
Buya Hamka's Sufism lecture, he quoted a verse from the Koran
and explained the meaning of the verse in accordance with its
natural meaning, which shows that Buya Hamka's oral
interpretation in his lecture seemed to stand alone without being
based on it. Buya Hamka's written interpretation is Tafsir Al
Azhar.
Keywords: Preaching, Sufism, Buya Hamka, Tafsir Al-Azhar. Abstrak Buya Hamka merupakan salah satu pendakwah dan sekaligus
mufassir yang menyebarkan dakwahnya lewat pengajaran
tasawuf modern, yang mana tasawuf modern ini merupakan
terobosan baru di antara tasawuf yang dikembangkan para sufi.
Buya Hamka juga memiliki sebuah karya fenomenal yaitu tafsir
Al-Azhar, yang terdapat juga pengajaran tasawuf modern
didalam tafsirnya. Jurnal ini bertujuan untuk mengetahui
penafsiran Hamka secara konseptualisasi yang bersinergi
dengan dakwah sufistik dalam penerapan dakwah Islam praktis.
Metode yang dipakai dalam penelitian ini adalah kualitatif
deskriptif dengan pendekatan analisis konten, yaitu penulis
berupaya untuk mengkaji dan menganalisa apakah ada
keterkitan antara ayat-ayat sufistik didalam tafsir Al-Azhar dan
ayat-ayat tasawuf yang beliau kutip dalam ceramahnya. Adapun
hasil temuan dari kajian ini adalah, bahwa dalam tafsir Al
Azhar Buya Hamka lebih banyak menjelaskan makna
isyarahnya, sedangkan tafsir oral Buya Hamka dala,
ceramahnya terlihat berbeda, hal ini terlihat dari ayat-ayat yang
ditafsirkan secara oral didalam ceramah tasawuf Buya Hamka,
beliau mengutip ayat Al-Quran dan menjelaskan makna dari
ayat tersebut sesuai dengan makna lahiriyahnya, yang mana
terlihat bahwa tafsir oral Buya Hamka dalam ceramahnya
terkesan berdiri sendiri tanpa mendasari dengan tafsir tulis Buya
Hamka yaitu Tafsir Al-Azhar.
Kata kunci: Dakwah, Sufistik, Buya Hamka, Tafsir Al-Azhar
KRITERIA PENDIDIK PERSPEKTIF BUYA HAMKA (Analisis Tafsir Al-Azhar dan Pemikirannya Tentang Pendidik)
No full textThis research raises the issue of Hamka's thoughts regarding the criteria for educators in terms of his tafsir book. The book of exegesis written certainly contains tendencies and influences from the thoughts of the author. In this case the author wants to make relevance between his thoughts and his interpretation of Qs. YÅ«suf/12:4-6 in Tafsir Al-Azhar. This research is useful to know the various criteria of educators, their perspectives on the interpretation of Qs. YÅ«suf/12:4-6 and their relevance to their thoughts about educators. This research is based on literature studies and includes qualitative types (descriptive analysis that is useful for dismantling and finding educator criteria on Hamka's interpretation). The result of this study is in the form of seven criteria educators perspective Hamka in his interpretation of the verse has a relationship with his thoughts about educators.Penelitian ini mengangkat permasalahan tentang pemikiran Hamka terkait kriteria pendidik ditinjau dari kitab tafsir yang dimilikinya. Kitab tafsir yang ditulis tentu memuat kecenderungan dan keterpengaruhan dari pemikiran penulisnya. Dalam hal ini penulis ingin merelevansikan antara pemikirannya tersebut dengan penafsiran beliau pada Qs. YÅ«suf/12:4-6 dalam Tafsir Al-Azhar. Penelitian ini berguna untuk mengetahui pelbagai kriteria pendidik perspektif Hamka pada penafsiran Qs. YÅ«suf/12:4-6 dan merelevansikannya dengan pemikiran Hamka tentang pendidik. Penelitian ini berbasis studi Pustaka dan termasuk jenis kualitatif (analisis deskriptif yang berguna untuk membongkar dan menemukan kriteria pendidik pada penafsiran Hamka). Hasil penelitian ini berupa adanya tujuh keriteria pendidik perspektif Hamka dalam penafsirannya pada ayat tersebut dan memiliki hubungan dengan pemikirannya tentang pendidik.
Kata kunci: Buya Hamka; Kriteria Pendidik; Tafsir al-Azhar; Tafsir Tarbawī
PENDIDIKAN TASAWUF PERSPEKTIF BUYA HAMKA DALAM PEMBENTUKAN AKHLAK
No full textABSTRAK
Di era globalisasi saat ini telah terjadi pergeseran nilai etika dan
budaya diberbagai kalangan khususnya para remaja, dibuktikan
dengan maraknya pergaulan bebas, obat-obat terlarang, kekerasan dan
kerusuhan yang berujung pada tindak anarkis, hingga adanya
premanisme dari suatu kelompok. Pembentukan akhlak diharapkan
mampu membendung berbagai kemungkinan-kemungkinan negatif
yang secara perlahan akan menghilangkan nilai etika dan budaya
bangsa ini, salah satunya melalui pendidikan tasawuf. Berdasarkan
latar belakang masalah tersebut, maka penulis tertarik untuk
membahas tentang ―Pendidikan Tasawuf Perspektif Buya Hamka
Dalam Pembentukan Akhlak‖. Rumusan masalahnya adalah
bagaimana konsep pendidikan tasawuf perspektif Buya Hamka dalam
pembentukan akhlak?
Penelitian ini adalah penelitian kepustakaan (library research)
merupakan jenis penelitian kualitatif. Aplikasinya bersifat deskriptif,
berupa kata-kata tertulis dari seseorang penulis, yang dalam hal ini
tulisan-tulisan Hamka sendiri maupun pandangan atau hasil penelitian
yang dilakukan berkaitan dengan pemikiran Hamka. Teknik
pengumpulan data menggunakan prosedur penelitian yang
dikemukakan oleh Edwar Carr. Analisis datanya analisis isi (content).
Tasawuf yang ditawarkan Buya Hamka adalah tasawuf
berdasarkan Al-Qur'an, Hadits dan Sunnah Rasul. Buya Hamka
mengartikan pendidikan tasawuf adalah keluar dari budi perangai
yang tercela dan masuk kepada budi perangai yang terpuji. Hakekat
tasawuf menurut Buya Hamka ialah memperbaiki budi dan
membersihkan batin. Maksudnya tasawuf adalah alat untuk
membentengi diri dari seseorang melakukan keburukan, hidup
sederhana sebagaimana teladan hidup yang dicontohkan Nabi
Muhammad SAW. Pendidikan tasawuf perspektif Buya Hamka
sangatlah potensial dalam pembentukan akhlak. Keseluruhan aspek�aspek konsep tasawuf Buya Hamka adalah untuk memperbaiki akhlak
serta membawa manusia dekat kepada Allah SWT.
Kata Kunci : Pendidikan Tasawuf, Buya Hamka, Pembentukan
Akhlak
iv
ABSTRACT
In the current era of globalization, there has been a shift in
ethical and cultural values in various circles, especially teenagers, as
evidenced by the rise of promiscuity, illegal drugs, violence and riots
which lead to anarchic acts, and even thuggery from certain groups.
The formation of morals is expected to be able to stem various
negative possibilities that will slowly eliminate the ethical and
cultural values of this nation, one of which is through Sufism
education. Based on the background of this problem, the author is
interested in discussing "Sufism Education from Buya Hamka's
Perspective in the Formation of Morals". The formulation of the
problem is what is the concept of Sufism education from Buya
Hamka's perspective in the formation of morals?
This research is library research, a type of qualitative
research. The application is descriptive in nature, in the form of
written words from a writer, in this case Hamka's own writings as
well as views or results of research carried out related to Hamka's
thoughts. The data collection technique uses research procedures
proposed by Edward Carr. The data analysis is content analysis.
The Sufism offered by Buya Hamka is Sufism based on the Al-Qur'an,
Hadith and Sunnah of the Prophet. Buya Hamka defines Sufism
education as getting out of despicable behavior and entering into
praiseworthy behavior. The essence of Sufism according to Buya
Hamka is improving the mind and cleansing the mind. What this
means is that Sufism is a tool to protect oneself from doing bad things,
living a simple life as exemplified by the Prophet Muhammad SAW.
Sufism education from Buya Hamka's perspective has great potential
in forming morals. All aspects of the concept of Buya Hamka Sufism
are to improve morals and bring people closer to Allah SWT.
Keywords: Sufism Education, Buya Hamka, Moral Formatio
TOLERANSI PERSPEKTIF HAMKA DALAM TAFSIR AL-AZHAR
No full textThe aim of this research is to explain tolerance from Hamka\u27s perspective which the author found in Tafsir Al-Azhar. This paper finds the principles of tolerance in Hamka\u27s Tafsir Al-Azhar. Tafsir Al-Azhar is a commentary on Hamka\u27s work which focuses more on the adâbi ijtimâ\u27i interpretation style. This can be seen in the explanation in Tafsir Al-Azhar regarding the principles of tolerance, such as: Compassion and good behavior between religious communities (Q.S. al-Fâtihah/1: 1), freedom of religion (Q.S. al-Baqarah/2: 256; al-Kahfi/18: 29), Enable tolerance amidst diversity, (Q.S. al-Hujurât/49: 13, Mutual respect between religious communities, (Q.S. al-Baqarah/2: 62). This research uses an approach literature (library research). The research method used in this scientific work is qualitative research methods. As for the review of the study of the interpretation of the al-Quran, this research is classified as a variety of thematic interpretations or maudhû\u27î. The conclusion in this research is that tolerance Hamka in Tafsir Al-Azhar promotes the paradigm of tolerance between religious communities, that in social life there are various kinds of differences such as ethnicity, race, language, culture, customs and also religion. In facing these differences, a person must have an attitude of tolerance so that social life remains united and not divided. With an attitude of tolerance, a person can invite peace towards other religions and give freedom to followers of certain religions in choosing a religion according to their respective beliefs without any coercio
Konsep Sihir dalam Perspektif Buya Hamka dan M. Quraish Shihab
No full textIn The Al-Qur’an, there are less than 30 thirty verses to magic. among them are in the letter Al-Baqarah verse 102, Al-A’ra>f verse 116, Tha>ha verse 66, Al-Falaq verse 3-4, dan surat Yu>nus verse 81-82. in Indonesia, the practice of magic is believed to have taken place in various places with all its variations. How ever, scholars differed on the concepts and the laws of studying magic. On that basis, the author intends to examine the views of Buya Hamka and M. Quraish Shihab in the work Tafsi>r Al-Azha>r and Tafsi>r Al-Misba>h which concerns verses about magic in the holy Al-Qur'an. the theary used thematic. By colleting an understanding verses about magic in thr holy Al-Qur’an, then constructing it into a complete and systematic concept. The essence of magic does exist. However, Buya Hamka and M. Quraish do not explain significantly the nature of magic in the holy Al-Qur'an. Buya Hamka and M. Quraish Shihab said that magic is just an illusion which according to their allegations the origin is from two angels, namely Ha> rut and Ma> rut. While regarding working of magic, Buya Hamka and M. Quraish Shihab mentioned how magic works by reciting spells with the aim of harming others, and from the women blowing the knots. Buya Hamka explains in more detail how magic works and contains more of the elements archipelago that which looks very thick in Minangkabau. As Buya Hamka mentioned items commonly used by witches, as; needles totaling 7 pieces, shredded the shroud, burial ground that is still new and some are using tombstones. Meanwhile, M. Quraish Shihab only explains how magic works in general.
Di dalam Al-Qur'an, Terdapat kurang dari 30 ayat yang berkenaan dengan sihir. Diantaranya terdapat dalam surat Al-Baqarah ayat 102, Al-A’ra>f ayat 116, Tha>ha ayat 66, Al-Falaq ayat 3-4, dan surat Yu>nus ayat 81-82. Di Indonesia praktik sihir diyakini telah berlangsung di berbagai tempat dengan segala variasinya. Meski demikian, para ulama berbeda pendapat tentang konsep dan hukum mempelajari sihir. Atas dasar itu, penulis bermaksud mengkaji pandangan Buya Hamka dan M. Quraish Shihab dalam karya Tafsi>r Al-Azha>r dan Tafsi>r Al-Misba>h yang menyangkut ayat-ayat tentang sihir dalam Al-Qur’an. Adapun teori yang digunakan adalah tematik konseptual dengan cara mengumpulkan dan memahami ayat-ayat tentang sihir dalam Al-Qur’an, lantas dikonstruksikan menjadi sebuah konsep yang utuh dan sistematis. Hakikat sihir memang ada. Akan tetapi, Buya Hamka dan M. Quraish tidak menjelaskan secara signifikan mengenai hakikat sihir dalam Al-Qur’an. Buya Hamka dan M. Quraish Shihab mengatakan bahwa sihir hanyalah sebuah khayal yang menurut dugaan mereka asal usulnya dari dua Malaikat yaitu Ha>rut dan Ma>rut. Sementara mengenai cara kerja sihir, Buya Hamka dan M. Quraish Shihab menyebutkan cara kerja sihir dengan membaca mantra yang tujuannya untuk mencelakakan orang lain, dan dari wanita-wanita peniup pada buhul-buhul. Buya Hamka lebih rinci menjelaskan cara kerja sihir dan lebih banyak mengandung unsur nusantaranya yang nampak sangat kental yang ada di Minangkabau. Sebagaimana Buya Hamka menyebutkan barang-barang yang biasa digunakan oleh tukang sihir, seperti; jarum yang berjumlah 7 buah, cabikan kain kafan, tanah perkuburan yang masih baru dan ada juga yang menggunakan batu nisan. Sedangkan M. Quraish Shihab hanya menjelaskan cara kerja sihir secara umum
Konsep Tasawuf dan hubungannya dengan Pendidikan Akhlak: telaah Pemikiran Hamka
No full textABSTRAK
Islam merupakan jalan kebahagiaan yang hakiki.Meski banyak rumusan-rumusan tentang kebahagiaan datang, namun Islamlah satu-satunya jalan itu. Agama yang akan dijadikan sandaran dan kerangka hidup bukanlah agama Islam yang saat ini dipahami telah terpecah belah menjadi memiliki sekte-sektenya masing-masing, dan dengan praktik ibadah yang mereka buat serta mereka yakini masing-masing untuk diamalkan, sehingga sesungguhnya mereka sendiri telah jauh dari sumber utama (al Qur’an dan Sunnah). Olehkarenanya,Hamka menginginkan agar agama Islam yang menjadi kerangka dalam hidup itu adalah agama Islam yang murni, dan terbebas dari praktik syirik, bid’ah dan khurafât.
Konsep-konsep tasawuf yang di terangkan Hamka sangat dinamis. Ia memahami tasawuf dengan pemahaman yang lebih tepat dengan ruh dan semangat ajaran Islam. Hamka tidak memahami tasawuf sebagaimana gerakan tarekat dan sufistik pada umumnya.Tasawuf model Hamka ini menandingi tasawuf tradisional yang cenderung membawa bibit-bibit kebid’ahan, khurafat, dankesyirikan. Sementara Hamka adalah ulama modernis (Mujaddid) yang begitu anti dengan hal-hal tersebut.Dapat dikatakan, corak tasawuf Hamka adalah tasawuf pemurnian.
Mengingat betapa penciptaan tasawuf dan pendidikan bukanlah hal yang kecil dan mudah tercapai,maka muncullah konsep tasawuf yang dituangkan dari pemikiran atau ide tentang hal-hal ya
tasawuf yang diungkapkan oleh banyak tokohmuslim,salah satunya adalah pengarang bukuTasawuf Modern,Hamka.
Penelitian ini bersifat deskriptif kualitatif dengan jenis penelitian libraryresearch, Teknik pengumpulan data, dalam hal ini penulis melakukan identifikasi wacana dari buku-buku, makalah atau artikel, majalah, jurnal, web (internet), ataupun informasi lainnya yang berhubungan dengan judul penulisan untuk mencari hal-hal atau variabel yang berupa catatan, transkip, buku, suratkabar, majalah dan sebagainya yang berkaitan dengan kajian tentang konsep pemikiran Hamka tentangtasawuf. Maka dilakukan langkah- langkah sebagai berikut:
1) Mengumpulkan data-data yang ada baik melalui buku-buku, dokumen, majalah internet (web).
2) Menganalisa data-data tersebut sehingga peneliti bisamenyimpulkan tentang masalah yang dikaji.
Pada penelitian ini penulis memgambil tiga rumusan masalah yaitu:(1) Bagaimana konsep pemikiran hamka tentangtasawuf?, (2)Bagaimana hubungan antara tasawuf dengan zuhud?, (3) Bagaimana hubungan antara tasawuf dengan kehidupan modern?
Hasil penelitian ini yaitu:(1) Hamka menilai bahwa tasawuf adalah sebuah disiplin ilmu yang telah mapan di dalam kajian Islam. Hamka memaknai Tasawuf dengan Shifa’ul Qalbi, artinya membersihkan hati, pembersihan budi pekerti dari perangai-perangai yang tercela, lalu memperhias diri dengan perangai yang terpuji. Hamka memaknai maksud semula dari tasawuf yaitu membersihkan jiwa, mendidik dan mempertinggi derajat budi, menekan segala kelobaan dan kerakusan, memerangi sahwat yang terlebih dari keperluan untuk keperluan diri. (2) Tasawuf merupakan pondasi bagi insan yang berkecimpung didunia pendidikan. Jadi, hubungan antara tasawuf dengan pendidikan itu sangat erat. Hal itu bisa kita lihat dari konsep pendidikan yang dilontarkan oleh Hamka. Tanpa tasawuf menurut perspektif saya pendidikan tidak akan berjalan sacara mulus bahkan out putnya pun tidak seperti yang diharapkan oleh pendidikan itu sendiri.
Hasil penelitian ini diharapkan mampu menggugah kesadaran umat Islam akan kesesuaian pemikiran tokoh tasawuf dan mengilhami munculnya penelitian yang lebih mendalam dan integral tentang ajaran tasawuf.
ABSTRACT
Islam is a path of happiness that hakiki.Meski many formulations of happiness to come, but Islam is the only way it is. Religion which will be relied upon and frame life is not Islam that is currently understood to have been divided into sects, each sect, and the practice of worship that they made and they believed each to practiced, so that in fact they themselves have been far from The main sources (the Qur'an and Sunnah). Olehkarenanya, Hamka wants Islam to be the framework within which the life was the religion of Islam is pure, and free from the practice of polytheism, heresy and superstition.
The concepts of Sufism in Hamka explain very dynamic. He understands Sufism with a more precise understanding of the soul and spirit of Islamic teachings. Hamka not understand Sufism and Sufi orders as movement in this match umumnya.Tasawuf Hamka model of traditional Sufism that tends to bring the seeds kebid'ahan, superstition, dankesyirikan. While Hamka is a modernist ulama (a religious) who are so anti tersebut.Dapat with things to say, the style of Sufism Sufism is the purification Hamka.
Considering how the creation of Sufism and education is not a minor and easily reached, then comes the concept of Sufism that was poured from thoughts or ideas about things related to Sufism which is expressed by many tokohmuslim, one of which is the author of Modern bukuTasawuf, Hamka.
This study is descriptive with the type of qualitative research libraryresearch, data collection techniques, in this case the authors identify the discourse of the books, papers or articles, magazines, journals, web (internet), or other information related to writing titles for search terms - terms or variables in the form of notes, transcripts, books, newspapers, magazines and so forth relating to the study of the concept of thinking Hamka tentangtasawuf. Then do the following steps:
1) Gather existing data either through books, documents, magazines, internet (web).
2) Analyze these data so that researchers bisamenyimpulkan about issues that were examined.
In this study the authors memgambil three formulation of the problem, namely: (1) How does the concept of thought Hamka tentangtasawuf?, (2) How is the relationship between the ascetic mysticism?, (3) How is the relationship between Sufism with modern life?
The results of this study are: (1) Hamka assess that Sufism is a discipline that has been well established in Islamic studies. Hamka memaknai Sufism with Shifa'ul Qalbi, that cleanse the liver, cleansing the manners of temperament, temperament is impeccable, and perk with an admirable temperament. Hamka interpret the original intent of Sufism that cleanse the soul, educate and enhance the degree of cultivation, pressing all the cupidity and greed, fighting sahwat the first of the purposes for yourself. (2) Mysticism is the foundation for the beings who engaged in the world of education. Thus, the relationship between Sufism with the education was very closely. It can be seen from the concept of education as those made by Hamka. Sufism according to my perspective without education will not run smoothly even out putnya sacara was not as expected by the education itself.
The results of this study is expected to arouse the awareness of Muslims will be the suitability of thought figures of Sufism and inspired the emergence of a more in-depth research and the integral of the teachings of Sufism
Makna Hijrah Dalam Tafsir Al-Azhar Karya Buya HAMKA
No full textThis study discusses the meaning of hijrah in the perspective of the Koran, the study of thematic interpretation of the terms of the Koran. In the background by today's millennial era. The phenomenon of hijrah has become a trend in the life of the people of the country, especially urban areas, the trend of hijrah is a new choice in the life of a Muslim today, which tends not to cover the genitals, etc. Meanwhile, if you look at the history of the prophet Muhammad and the previous prophets, hijrah is synonymous with moving. place from one place to another with the aim of saving themselves from the evil of the infidels who fight. This type of research is library research, meaning that the data sources that the authors get are primary and secondary sources. The primary source is the main source which in this study is the interpretation of Al-Azhar by Buya HAMKA. The secondary sources are other written books written by Buya HAMKA. In the data analysis method using descriptive method, which means that the researcher uses an analysis of the meaning of the content of the book of interpretation of Al-Azhar by Biya HAMKA. In the results of the research that the author conducted the interpretation of the verses about the hijrah as follows. (Al-Muddatsir: 5, Al-Muzammil; 10 Al-Baqarah: 218 Al-Furqon: 30 Al-Anfal: 72.75 Ali-Imran 195 An-Nisa: 34,89,97 An-Nahl 41). The hijrah contained in the interpretation of Al-Azhar by Buya HAMKA is divided into 5 (five) including: 1. Keeping away from bad traditions 2. Responding to evil with noble character 3. Moving physically from an infidel place to a place that is free to worship Allah swt 4. Separate yourself from something 5. Ignore somethin
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