Jurnal Pendidikan Islam 5 .
211-226 DOI: 10.
15575/jpi.
http://journal.
id/index.
php/jpi p-ISSN: 2355-4339 e-ISSN: 2460-8149 TAFSR TARBAW IN INDONESIA: EFFORTS TO FORMULATE QURAoANBASED ISLAMIC EDUCATION CONCEPT Cucu Surahman Universitas Pendidikan Indonesia (UPI) Jl.
Dr.
Setiabudi No.
Isola.
Bandung.
Jawa Barat.
Indonesia, 40154 Email: cucu.
surahman@upi.
Received: 09, 2019.
Accepted: 12, 2019.
Published: 12, 2019
ABSTRACT
This article examines the interpretation of the QurAoan among education scholars in contemporary Indonesia.
This article studies 24 books of Tafsir Tarbawi .
ducational exegesi.
which has been written in 2000-2018.
The study focuses on the nature, validity, and contribution of Tafsr Tarbaw in Indonesia.
This research belongs to library research.
By using bibliographical analysis, this study concludes that firstly.
Tafsr Tarbaw is a QurAoanic exegesis that uses pedagogic approach in interpreting the QurAoan.
secondly, it appears as a text book and as a special work of tafsr.
thirdly, it is a valid and acceptable QurAoanic exegesis.
and fourthly, its works have relatively contributed to the development of Islamic Education science, either in term of paradigm and method or in that of product.
As a paradigm and methodology, books of Tafsr Tarbaw have offered approach and method of tafsir in developing Tafsr Tarbaw .
edagogic exegesi.
, while as a product, book of Tafsr Tarbaw in Indonesia not only have confirmed basic concepts and principles of Islamic Education, but also have formulized science or theory of Islamic Education.
Therefore.
Tafsr Tarbaw might function as theological-scriptural basis and epistemological-conceptual tool as well.
However, these efforts should be advanced.
Keywords: Islamic Education.
QurAoanic Exegesis.
Tafsr Tarbaw.
ABSTRAK
Artikel ini mengkaji penafsiran al-QurAoan oleh para ahli pendidikan di Indonesia kontemporer.
Artikel ini mengkaji 20 karya Tafsr Tarbaw yang diterbitkan di Indonesia dari tahun 2002 sampai 2018.
Fokus kajian artikel ini adalah hakikat, validitas, dan kontribusi Tafsr Tarbaw di Indonesia.
Penelitian ini adalah penelitian kepustakaan.
Dengan menggunakan analisis bibliografis, kajian ini menyimpulkan bahwa: pertama.
Tafsr Tarbaw di Indonesia adalah tafsir al-QurAoan dengan pendekatan Pendidikan.
Tafsr Tarbaw ini berupa buku daras dan kajian tafsir khusus.
Tafsr Tarbaw adalah corak tafsir al-QurAoan yang sah dan bisa diterima.
dan keempat, bagaimana pun, karya-karya Tafsr Tarbaw telah cukup berkontribusi bagi pengembangan Ilmu Pendidikan Islam, baik dalam tataran paradigma dan metodologi maupun hasil .
emikiran pendidikan Isla.
Dari sisi paradigma dan metodologi, buku-buku Tafsr Tarbaw telah menawarkan pendekatan dan metode .
bagi pengembangan Tafsr Tarbaw .
afsir bercorak pendidika.
, sementara dari sisi hasil, buku-buku Tafsr Tarbaw di Indonesia bukan hanya telah turut mengokohkan konsep-konsep dasar dan prinsip-prinsip pendidikan Islam .
ebagai nila.
, tetapi juga telah merumuskan ilmu atau teori pendidikan Islam .
erupa komponen-komponen pendidikan Isla.
Tafsr Tarbaw dengan demikian berfungsi sebagai landasan teologis-skriptural sekaligus sebagai alat epistemologis-konseptual.
Walaupun menurut penulis, usaha-usaha ini masih harus ditingkatkan.
Kata Kunci: Pendidikan Islam.
Tafsir al QurAoan.
Tafsr Tarbaw Cucu Surahman INTRODUCTION The QurAoan is the holy scripture of Moslem.
It is believed as the revelation of God, the Creator of the universe and everything in it, including human being.
This holy book is revealed by God to Muuammad, the last and closing prophet of Islam.
It is believed by the believers as the greatest miracle of Muhammad as well as the proof of his true prophetic sign.
In Moslem tradition, the QurAoan is believed to act as guidance and way of life and perceived to be valid anytime and anywhere (Aliu li kulli zamAn wa makA.
This stance and central role of the QurAoan is manifested in MoslemAos life, as shown both in written evident and in the living tradition in Moslem Society nowadays Hanafi, .
9, 1.
MoslemsAo belief and closeness with the QurAoan have never decreased until now.
They must have the QurAoan in their house, read it, even some of them are able to memorize it.
This fact is captured by Neal Robinson, after conducting a research in Pakistan.
In his book.
Discovering the QurAoan: a Contemporary Approach to a Veiled Text, he found three Moslem phenomena in interacting with the QurAoan, which are: .
the habit of listening to the QurAoa.
the habit of having the QurAoan by heart.
the effort to practice the QurAoan in everyday life (Robinson, 2003.
Purwanto, 2.
Those three types of Moslem with regard to QurAoan are seemingly common in Indonesia.
At the very basic, people have the ability to read QurAoan and they may practice this daily.
When it comes to memorizing QurAoan, more challenges need to be dealt with.
Some efforts should be given in order to accomplish this The last type, it should be the commitment of Moslem to try to practice the essence of QurAoan in their daily life.
The third phenomena of Neal Robinson finding is related to the effort of Moslem to act the QurAoan as guidance .
udA).
In reality, this can be carried out in various ways.
One of them is by interpreting .
of the QurAoan as what has been done by many mufassir .
since the classical age until today.
In the modern and contemporary era.
Moslems, in particular the elite scholars, have attempted to interpret the QurAoan suitable with the recent advancement of the world (Saeed, .
and appropriate with the situation of local communities (Shihab.
The aspect of advancement of life and appropriateness with the local communities should be taken into consideration by mufassir.
It goes without saying that QurAoan essence should be understood in the context of human civilization.
Failure to apply this leads mufassir to misunderstand the essence of QurAoan.
When it comes to local communities.
QurAoan needs to be viewed as a source that has the principle with applies universally and its essence may suit in the local perspective.
This phenomenon was grasped by Jansen .
, a Dutch orientalist, when he conducted a research of the development of the QurAoanic exegesis in Egypt in the beginning of 20th century.
From his research, he concluded that the growing QurAoanic exegesis in Egypt which then becomes the characteristics of modern QurAoanic exegesis consists of three kinds:
First, the QurAoanic exegesis highlights the significance of the text related to the social roles of human being .
ractical exegesi.
Second, the QurAoanic exegesis emphasizes the relevance with humanAos mind .
ational exegesi.
Third, the QurAoanic exegesis fits to the scientific development .
cientific exegesi.
(Baljon, 1968.
Jansen, 1.
It seems that mufassir have taken into consideration the social role of human, human mind and the scientific development into discussion with QurAoan.
Those aspects of human life have been the subject of discussion when it comes to interpret the essence of QurAoan.
The three aspects of human life have been the focus and centre of discussion for mufassir dealing with QuAoan exegesis.
Tafsir Tarbawi has experienced increasing growth recently in Indonesia in particular (Zein, 2.
This trend is one of the evidences of the effort of Moslem scholar in implementing the QurAoan.
(Yunus, 2.
In Tafsr Tarbaw, mufassir emphasizes more on educational aspect of his/her interpretative analyses (Munir, 2.
Tafsr Tarbaw is a model Vol.
No.
December 2019 M/1441 H Tafsir Tarbawi in A of QurAoanic exegesis which attempts to formulate a concept of education in the QurAoan.
For the advocates of Tafsr Tarbaw, the QurAoan is believed to contain values, concepts, methods, or even education model .
For them, the entire content of the QurAoan has an ultimate purposes that is education (Chande, 2.
Rashid Risa and AoAbd al-H}alm Maumd even names the QurAoan as Aubook of educationAy .
itAb at-tarbiyya.
(Rida, 1.
and (Arif, 2.
Scholars have expressed their concern to discuss QurAoan perspective in education.
Some of them reported their studies concerning Tafsr Tarbaw (Yunus, 2016.
Mudhafir, 2.
Other issues explored by researchers concerned the basic concepts available in QurAoan for education (Djunaid, 2001.
Muhammad, 2013.
Wahyudi, 2.
More specific some researchers investigated the term educational media in QurAoan perspective (Ramli, 2015.
Pito, 2.
Indonesian context, there is a need to have QurAoan exegesis which fit the context of Indonesia (Zein, 2.
Unfortunately, the study investigating books authored by Indonesian for tafsir tarbawi has not been conducted.
To be specific, this study will investigate the nature, validity, and contribution of Tafsr Tarbaw in Indonesia context.
METHOD
This research is a library research.
The source of this study can be divided into two: the main source and additional sources.
The main sources of this research were the Tafsr Tarbaw books .
ducational interpretation.
written in Indonesia in the period 2002-2018.
While the additional data sources of this research were books, journal articles, academic writings, research reports, and related materials, especially the QurAoanic commentaries and articles related to the QurAoan and Islamic education.
In addition, opinions of relevant experts were obtained from interviews and discussions.
This study is a qualitative research because the researcher serves as a key instrument who analysed the nature, validity, and contribution of the works of Tafsr Tarbaw in Indonesia published from 2002 to 2018.
This research belongs to qualitative study because: .
the data were natural documents .
atural setting.
, .
the samples were taken purposively, .
the researcher was a key instrument in collecting and explaining data, .
the data was analysed inductively, and .
the meaning was very important thing (Biklen, & Bogdan 1.
The Tafsr Tarbaw works and other related literatures in the form of books, journal articles, academic works, and research reports were then reviewed and analysed using content analysis (Krippendorff, 1993.
Mujahir, 1.
and comparative methods.
The content analysis method is used to determine the nature, quality or validity, and the contribution of the Tafsr Tarbaw to the development of Islamic Education.
Because the object of this research is related to the QurAoan and its interpretation, this content analysis is aided by the approach of the QurAoanic sciences (AoUlm al-QurAoA.
and the methodology of QurAoanic interpretation, especially the thematic methods .
aus') and the method of comparison .
uqAra.
RESULTS AND DISCUSSION
Tafsr Tarbaw: Its Nature and History The phrase AuTafsr TarbawAy is actually derived from two words.
AutafsrAy and Autarbaw.
Ay Both are from Arabic language which is tafsr .
f the QurAoa.
) and tarbaw .
Word tarbaw is derived from rabbA, yurabb, tarbiyyah .
, which is translated into Indonesian by Aupendidikan.
Ay Etymologically word tarbiyah .
means Aytaking careAy and AudrillAy (Penyusun, 1.
From the aforementioned etymology meaning, it can be perceived that Tafsir Tarbawi is the explanation .
f the QurAoan verse.
related to education.
The phrase, however, has become a technical term as a specific discipline of knowledge .
erminological meanin.
Vol.
No.
December 2019 M/1441 H Cucu Surahman Terminologically.
Tafsir Tarbawi embodies two meanings.
First, as explained by Ahmad Munir.
Tafsr Tarbaw is an ijtihAd .
roduct of a profound thinking of the expert.
in tafsr field which attempt to approach the QurAoan from the perspective of education.
Tafsr Tarbaw is an understanding the QurAoan which emphasizes educational aspects in its analysis (Munir, 2.
This is aimed to develop the concept of education based on the QurAoan which could be implemented as fundamental values in education.
Second.
Tafsr Tarbaw is a subject matter which is being taught in Tarbiyah and Teacher Teaching Faculty (Faculty of Educatio.
at the tertiary level of Islamic Universities in Indonesia, in particular the program of Islamic Education (IE).
Tafsr Tarbaw in the first meaning is QurAoanic interpretation .
which is aimed at investigating the concept of Islamic education and all of its supporting elements, from the definition, purpose, method, until the evaluation and management of Islamic education.
Tafsr Tarbaw in this sense is closely linked to tafsr sciences (Aoulm al-QurAoA.
Therefore, in this context, the interpreterAos competence and the methodology used need to fulfil the normative standard which is used in the tafsr discipline itself.
Meanwhile.
Tafsr Tarbaw in the second meaning is the name of course.
The course material or books consists of the interpretation of some verses of the QurAoan which are believed to contain educational values (Abha, 2.
The content .
ducational valu.
of the verses and the interpretation of those particular verses are then called tafsir tarbawi (Arabic: attafsr at-tarba.
Other Indonesian terms used to refer to the Tafsr Tarbaw are: Tafsir Ayatayat Pendidikan (Tafsir of Education Verse.
Tafsir Pendidikan (Tafsir of Educatio.
Pendidikan dalam al-QurAoan (Education in the QurAoa.
Pendidikan dalam Perspektif al-QurAoAn (Education from the QurAoanic perspectiv.
Pembelajaran dalam al-QurAoan (Instruction in The QurAoa.
, etc.
The emergence and development of Tafsr Tarbaw is likely due to the fact that the verses of the QurAoan which correlates with, whether implicitly or explicitly, education are very In books of Tafsr Tarbaw, it is explained that the QurAoan introduces itself as guidance .
Technically speaking, in the first revelation.
QS.
al-AoAlaq .
: 1-5.
Allah commands human to read .
This demonstrates the significance of education concept in the QurAoan (Djunaid, 2.
In the QurAoan, there are some words which refer to the meaning of education, such as rabb/rabbiya .
f which the word tarbiyyah originate.
(Al-AfahAn, n.
and Aoallama-yuAoallimu .
f which the word taAolim originate.
(Omar, 1993.
Al-Attas, 1.
Daud, 1.
Historically speaking, the occurrence and the use of the term Tafsr Tarbaw for education context is relatively new.
In Arabic works itself, the term Tafsr Tarbaw is used in This term use was applied by AnwAr al-BAz, in his work of at-Tafsr at-Tarbaw li alQurAoAn al-Karm, in 2007 (Al-BAz, 2.
Yet, substantially speaking, the work studying the concept of education in the QurAoan has been existed before the term is used by authors in their books.
To mention, several of them are: Asas at-Tarbiyyah wa at-TaAolm fi al-QurAoAn wa alHadth, by Muuammad RidA al-FaruadiyAn .
, al-QurAoAn al-Karm: RuAoyah Tarbawiyyah, by SaAod IsmAAol AoAl .
Ul al-Tarbiyyah wa al-TaAolm KamA RasamahA al-QurAoAn al-Karm, by Aumad bin Aumad SirsAl al-JazAiri .
, and KhuwAt fi al-Amni at-Tarbaw fi Uaw-i al-KitAb wa al-Sunnah, by Marzuk bin Hiyas al-Zahran, .
The study investigating concepts of education in the QurAoan is growing increasingly.
This can be seen from the existing of numerous scientific papers, publication, and seminar discussing the scope of this issue.
Among the various works, there are articles entitled AlMabAdi at-Tarbawiyyah li al-QurAoAn al-Karm, by Aras Muuammad SAlih .
At-Tarbiyyah fi alQurAoAn al-Karm: TawjihAt Tarbawiyyah li baAos al-AyAt al-QurAoAn al-Karm, by AoAbd al-RaumAn bin SaAod al-Azim.
Min AsAlib at-Tarbiyyah fi al-QurAoAn al-Karm, by AoUthmAn Qadri al-MakAnisi, and several articles from the QurAoan education seminar in Ummul Qura University, in 2015, which Vol.
No.
December 2019 M/1441 H Tafsir Tarbawi in A are at-Tarbiyyah al-QurAoAniyyah Manhaj TaAoshil, by Aumad alih Bani Salamah.
MalAmih at-Tafsr at-Tarbaw li al-QurAoAn al-Karm, .
5 H.
), by IbrAhm bin SaAod al-Dusr, at-Tarbiyyah bi alQurAoAn: al-Mafhm, wa al-Asas, wa as-D.
wAbi, by AoAli bin AoAbduh Abu amd, at-Tarbiyyah fi alQurAoAn al-Karm .
l-Mafhm, wa al-Asas, wa as-D.
wAb.
, by Muuammad Mustafa Aumad Shuayb, at-Tarbiyyah al-QurAoAniyyah bayna an-Naeariyyah wa at-Tabq, by AoAbdullah Musa Muuammad Abu al-Majd, by Manhaj al-QurAoan al-Karm fi at-Tarbiyyah, by AoAud bin amid alasani.
In Indonesian context, the term of Tafsr Tarbaw probably appeared since it is used as a subject in Islamic Education .
tudy program or majo.
in Islamic Universities in Indonesia.
As far as this study is concerned, the first book entitled or using the term AuTafsr TarbawAy .
lthough it is a book chapte.
is the work of Abuddin Nata, a professor of Islamic education of UIN Syarif Hidayatullah Jakarta.
His book chapter is titled Tafsir Ayat-ayat Pendidikan (Tafsir al-Ayat al-Tarbawi.
ublished in 2.
Responding to this trend, other authors wrote similar content.
The books include Tafsr Tarbaw or Tafsir Pendidikan.
the book of Tafsir Ayat-ayat Pendidikan: Hati yang Selamat hingga Kisah LuqmAn by Nurwadjah Ahmad E.
Tafsir Tarbawi: Mengungkap Pesan al-QurAoAn tentang Pendidikan by Ahmad Munir .
Tafsir Tarbawi: Kajian Analisis dan Penerapan AyatAyat Pedidikan, by Rokhimin .
Metodologi Tafsir Tarbawi by Rosidin .
Tafsir Tarbawi:
Pengantar ke Tafsir Tarbawi, by Suteja .
Tafsir Pendidikan: Studi Ayat-ayat Berdimensi Pendidikan by Ahmad Izzan and Saehuddin .
Tafsir & adth Tentang Pendidikan by Nanang Gojali .
Tafsir Tarbawi: Pesan-pesan al-QurAoAn tentang Pendidikan by Kadar M.
Ysuf .
Pembelajaran dalam Islam (Konsep TaAolm dalam al-QurAoA.
karya Aam Abdussalam .
and Tafsir Tarbawi (Kajian Ayat-ayat al-QurAoAn dengan Tafsir Pendidikan karya Mahyudin .
Analyses on Works of Tafsr Tarbaw in Indonesia Based on the investigation on Tafsr Tarbaw books written in Indonesia from 2000 to 2018, this study found 24 books .
he number is likely to increas.
Those books are: .
Tafsir Ayat-ayat Pendidikan (Tafsir al-Ayat al-Tarbawi.
by Abuddin Nata .
Tafsir Ayat-ayat Pendidikan: Hati yang Selamat hingga Kisah Luqman by Nurwadjah Ahmad E.
Tafsir Tarbawi: Mengungkap Pesan al-QurAoAn Tentang Pendidikan by Ahmad Munir .
Tafsir Tarbawi: Kajian Analisis dan Penerapan Ayat-Ayat Pedidikan, by Rokhimin .
Menelusuri Metode Pendidikan dalam al-QurAoAn by Syahidin .
Epistemologi Pendidikan Islam: Integrasi al-Tarbiyyah dan al-TaAolim dalam The QurAoan, by Rosidin .
Tafsir Tarbawi: Pengantar ke Tafsir Tarbawi, by Suteja .
Tafsir Pendidikan by Ahmad Izzan and Saehuddin .
Pendidikan dalam Perspektif The QurAoan, by Asikin Norand Sahriansyah .
Tafsir Ayat-ayat Pendidikan: Meretas Konsep Pendidikan dalam The QurAoan by Muh.
Anis .
Akar-akar Pendidikan dalam AlqurAn dan al-Hadts: Kajian Semantik Istilah Tarbiyyah.
TaAolm.
Tadrs.
Tahdzb, dan TaAodb, by Dedeng Rosidin .
Tafsir Tarbawi by Asnil Aidah Ritonga and Irwan .
Tafsir Tarbawi: Nilai-nilai Pendidikan dalam The QurAoan, by Salman Harun .
Tafsir & Hadits Tentang Pendidikan by Nanang Gojali .
Konsep Andragogi dalam The QurAoan: Sentuhan Islami pada Teori dan Praktek Pendidikan Orang Dewasa, by Rosidin .
Tafsir Tarbawi: Pesan-pesan al-QurAoAn tentang Pendidikan by Kadar M.
Ysuf .
Tafsir Pendidikan Islam by Akhmad Alim .
Tafsir Pendidikan: Makna Edukasi al-Quran dan Aktualisasi Pembelajarannya by Mahmud Arif .
Pendidikan dalam Perspektif The QurAoan, by Abuddin Nata .
Tafsir Ayat-Ayat Pembelajaran dalam The QurAoan, by Syukri .
Al-Islam Studi The QurAoan (Kajian Tafsir Tarbaw.
, by Arief Hidayat Afendi .
Tafsir Ayat-Ayat Pendidikan, by Listiawati .
Pembelajaran dalam Islam (Konsep TaAolm dalam al-QurAoa.
by Aam Abdussalam .
Tafsir Tarbawi (Kajian Ayat-ayat al-QurAoan dengan Tafsir Pendidikan by Mahyudin .
Vol.
No.
December 2019 M/1441 H Cucu Surahman The purpose of this study was to determine the nature, validity, and contribution of the Tafsr Tarbaw in Indonesia.
To achieve the purpose, this research revealed what Tafsr Tarbaw is, the validity of its interpretation, and its contribution to the development of Islamic education and how the QurAoan in Tafsr Tarbaw is positioned as a source of reference of values or as a source of knowledge or theory.
Furthermore, this study analysed the authors, their motives of writing, paradigm, sources, methods, structure, and the objectivity of Tafsr Tarbaw.
The Authors of Tafsr Tarbaw Based on the data of the authorsAo biography of Tafsr Tarbaw books collected, this study found that the authors were academics and lecturers at universities in Indonesia.
Most of them have doctorate degree.
Some of them, such as Abuddin Nata.
Nurwadjah Ahmad and Syahidin, are professors.
When it comes to the focus of subject area or expertise, they are quite diverse.
Some authors have diverse educational background like education.
Arabic.
QurAoanic interpretation .
, comparative Islamic law.
Islamic law, and even Islamic They have something in common that is their concern is Islamic studies.
In terms of authorsAo mastery in QurAoanic exegesis .
, this study found that there were only five authors who had educational background in the field of tafsir or Aoulm alQurAoAn .
ither at bachelor, master or doctorate leve.
, that is Nurwadjah Ahmad EQ.
Ahmad Munir.
Ahmad Izzan.
Nanang Gojali, and Kadar M.
Yusuf.
Just because they did not have educational background of tafsir, does not mean they did not have capability and mastery in the science of QurAoanic exegesis (Aoulm al-QurAoA.
For example Abuddin Nata, even though he never took class of QurAoanic exegesis in his formal education, but he had also studied and even written a book of Aoulm al-QurAoAn.
He knew and understood the sciences of QurAoanic exegesis.
Likewise.
Aam Abdussalam and Rosidin who had formally studied Islamic education, but they studied for their thesis and dissertation on education in the perspective of the QurAoan.
Therefore, they were significantly assumed that they knew and studied Aoulm al-QurAoAn.
The evidence is their works and activities, i.
In spite of being actively teaching tafsir QurAoan at campus.
Aam Abdussalam for instance usually becomes a judge board in QurAoanic comprehension competition/MusAbaqah Sharh al-QurAoAn (MSQ) level of province of West Java.
Unlike those authors mentioned previously, the other sixteen authors were scholars who were not formally in the field of QurAoanic studies and they did not hold their doctoral degree in QurAoanic exegesis.
However, their capability in interpreting the QurAoan was supported by their competence in other fields, especially Arabic, such as Syahidin.
Akhmad Alim.
Rasidin.
Syukri, and Aam Abdussalam.
In addition, they had skill to write books of Tafsr Tarbaw because they were directly assigned and involved in teaching the subject of Tafsr Tarbaw .
ducational exegesi.
in their colleges.
In terms of job .
, the authors of Tafsr Tarbaw were lecturers in universities, especially lecturers of QurAoanic exegesis/Tafsr Tarbaw.
They wrote Tafsr Tarbaw book because they had taught Tafsir Tarbawi subject and encountered difficulties in obtaining references of the subject.
It is also known that most of them are PNS (Pegawai Negeri Sipil/ civil servan.
, both in the Ministry of Religious Affairs and the Ministry of Education.
The rest of the authors were not PNS.
They were lecturers of private universities, such as Muh.
Anis who taught at Universitas Muhammadiyah Yogyakarta (UMY).
Akhmad Alim who taught at Universitas Ibnu Khaldun (UIKA) Bogor.
Rosidin who taught at STAIMA Al-Hikam Malang, and Arief Hidayat Afendi who taught at Universitas Muhammadiyah Cirebon.
Writing Motives of Tafsr Tarbaw With regard to the motivation of writing of these Tafsr Tarbaw books, many of them were pragmatically driven by the intention to provide their students books of reference of Vol.
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December 2019 M/1441 H Tafsir Tarbawi in A Tafsr Tarbaw.
This had something to do with their profession as lecturers of Tafsr Tarbaw In addition, there was certainly a more substantial motive that is to present the concept of Islamic education in the perspective of the QurAoan.
From the books investigated in this study, it also appears that there were efforts from the authors at the beginning of writing their books to encouraged and to promote the concept of Islamic education from QurAoan perspective.
This study also found that the authors not only presented QurAoan perspective by discussing certain verses in the QurAoan and but also explained the educational values contained therein.
Furthermore, they explored in depth the concepts of Islamic education seriously in terms of its methods and approaches.
This approach was done by Aam Abdussalam.
Muh.
Anis.
Nanang Gojali.
Rosidin.
Kadar M.
Ysuf.
Akhmad Alim.
Mahmud Arif, and Abuddin Nata.
Some authors like Aam Abdussalam and Rosidin worked their dissertation and thesis by investigating tafsir tarbawi.
They specifically examined the concept of Islamic education in the QurAoan.
In terms of validity.
Tafsr Tarbaw books investigated in this study were adequately trustworthy .
Since the authors had educational background, experience, work, expertise, and motivation that encouraged the writing of Tafsr Tarbaw.
The existing preassumption associated with the formulation of the educational concept and the belief in the existence of educational concept in the QurAoan did not lead those authors into excessive They adhered to the rules of QurAoanic exegesis, especially by following the previous interpreters, as we can see in the following discussions.
Paradigm of Tafsr Tarbaw Based on the books investigated in this study, there were two major paradigms developed by the authors of Tafsr Tarbaw.
Those paradigms include, firstly, the paradigm that viewed the QurAoan as the source of educational values and secondly, the paradigm that viewed the QurAoan as the source of Islamic education concepts and theories.
The two paradigms to some extent were applied int heir books by deploying the effort to extract the value of education and trying to dig up the educational concept of the verses of the QurAoan (Mudhafir.
For the first paradigm, some books fell into this category.
They included two books authored by Abuddin Nata.
Tafsir Ayat-ayat Pendidikan (Tafsir Ayat-Ayat Tarbaw.
and Pendidikan dalam Perspektif al-QurAoan, the book by Nurwadjah Ahmad.
Tafsir Ayat-ayat Pendidikan, and the book of Listiawati.
Tafsir Ayat-ayat Pendidikan.
In his first book.
Nata expressed that the book was written not to develop the concept .
heory and practic.
of Islamic education as a particular discipline, but rather as an examination of the QurAoanic verses seen from educational The focus of this book was that QurAoan verses contain meaningful educational values for humanAos life (Nata, 2.
Other author.
Ahmad, defined that his books were not aimed at examining the concept or science of Islamic education from QurAoan verses, but investigating educational values in QurAoan verses (Ahmad, 2.
For the second paradigm, some books authored by Syahidin.
Rosidin.
Muh.
Anis.
Akhmad Alim, and Aam Abdussalam fell into this category.
Muh.
Anis, for instant, tried to examine some verses of the QurAoan from an educational perspective.
This effort departed from the paradigm that Allah is the Supreme Educator (Rab.
According to this author.
Allah should be referred and consulted in achieving educational concepts based on the QurAoan.
The QurAoan is a spark of GodAos intelligence that contains the smart ideas of Allah who is Intelligent and Supreme Educator.
According to Anis, the effort of writing his book was also driven to challenge the phenomenon of scientific development based on Western philosophy of rationalism and empiricism.
According to him, these two notions .
cannot be separated from deficiency because it is created by a limited human reason.
Islamic epistemology which is based on revelation from God, the Most Intelligent, surely must be Vol.
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December 2019 M/1441 H Cucu Surahman stronger than those two philosophies (Anis, 2.
In line with the second paradigm.
Aam Abdussalam stated that the main source of Islam .
ead: QurAoa.
will be able to provide more comprehensive and superior concept of teaching .
than the learning concepts The QurAoan is an educational source and education is the main mission of the QurAoan (Abdussalam, 2.
Despite the difference in viewing the position of the QurAoan in developing Islamic education, all of the authors agreed that the QurAoan is the source of Islamic education.
They also agreed with the paradigm of tawhd .
olistic-integra.
, comprehensive, balanced, of Islamic (QurAoani.
The author might use different terms of technical explanation.
Abuddin Nata, for example, in his book used a moral .
According to him, although the QurAoan discusses about God .
, but it is not a book of theology.
The lesson directed by the QurAoan is that humans should have morality as God has, suitable with the level of their ability.
The QurAoan contains stories of the Prophets.
It does not mean that the QurAoan is a book of story.
It is because the purpose of it is that humans should have morality as the morality shown by the Prophets (Nata, 2.
Sources of Tafsr Tarbaw Having studied the books of Tafsr Tarbaw, this study found that the sources .
of Tafsr Tarbaw were very diverse.
Although the authors used the title Autafsir (QurAoanic interpretatio.
, the source they referred to was not only the QurAoan, adth, or the QurAoanic sciences .
lm al-QurAoA.
, or books of QurAoanic exegesis .
utb at-tafAsi.
, but also to other relevant texts .
In short, with regard to the sources used as references to those Tafsir Tarbawi books, apart from the interpretation by narration .
afsr bi al-maAo.
and interpretation by reason .
afsr bi al-raAo.
, references to other texts .
were also very dominant.
According to the authorAos opinion, this intertextuality is a natural and a difficult thing to avoid in these days, where an exegete .
refers to other works or opinions that have existed before.
This is not a disgrace, it is even an evidence of the richness of reading, the breadth of insight, and at the same time indicates the authorAos intellectual honesty.
In discussing QS.
al-AoAlaq .
: 1-5 for instance.
Abuddin Nata quoted some scholars, such as al-Maragh.
Ibn Kathr, al-WAhid, al-Isfahan.
Baiquni.
Maurice Bucaille, and Frans Dahler (Nata, 2.
Similarly.
Ahmad Izzan and Saehudin quoteed other scholars, such as Ibn Kathr, al-Maragh.
Baiquni, al-Isfahan, dan M.
al-Hijaz.
Izzan even quotes book of Abuddin Nata (Izzan, 2.
Muh.
Anis took al-Munjid fi al-Lughah by Luis MaAoluf as He also quoted Ahmad Malik Ahmad.
Kuntowijoyo.
Ramayulis.
Jalaluddin and Usman Said, and AoAbdul Aziz al-Qussy (Anis, 2.
While.
Nanang Gajali took into account opinions of Ibn Maneur (LisAn al-Ara.
Fakhr ar-Razi.
Quraish Shihab, and Zamakhshari (Gojali, 2.
In short, this study found that the authors of Tafsr Tarbaw books in Indonesia had an approach to refer to the opinions of other previous scholars or commentators of the QurAoan.
Therefore, it can be inferred that they used intertextual method (Gusmian, 2.
What they do is synthesize opinions of previous scholars and combine them with the opinions of Islamic education experts.
Methods of Tafsr Tarbaw With regard to the method, after analyzing the books of Tafsr Tarbaw, it is found that most of the interpretation methods used are mawsAo .
According to Mahmud Arif, this method of mawsAo is the most objective, actual, and responsive method of QurAoanic interpretation.
It is objective, since through this method, the QurAoan is able to speak by itself.
It is actual, since it lets the QurAoan trully live in society.
And it is responsive since the Vol.
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December 2019 M/1441 H Tafsir Tarbawi in A QurAoan directly speaks and touches problems faced by society (Arif, 2.
According to Baidan, method of interpretation is a sets of guidances and rules chosen by an interpreter to approaching the QurAoan verses for the sake of certains goals aimed (Baidan, 2000: .
However, they were varied in the application of this mawsAo method.
Some of them really followed the mawsAo method strictly as described by al-Farmawi, and some others applied it Even some of them can be viewed as work of exegesis .
hich uses the mawsAo metho.
, because they did not apply the principle of exegesis.
What is existed in this thematic method is only the choice of the theme or title of the discussion, the rest is the discussion of science education.
However, there were two books using the taull .
method, namely the book of Abuddin Nata.
Tafsir Ayat-ayat Pendidikan (Nata, 2.
and the book of Muh.
Anis.
Tafsir Ayat-ayat Pendidikan: Meretas Konsep Pendidikan dalam al-QurAoAn.
Some used a combination of both methods of taull and mawdhAo, as the book by Salman Harun.
Tafsir Tarbawi: Nilainilai Pendidikan dalam al-QurAoAn.
Furthermore, the method of mawsAo applied in Tafsr Tarbaw books was also different from one to another.
There were authors who strictly followed al-FarmawiAos methodology (Farmaw, 1.
, but a lot of scholars who applied mawsAo .
method loosely, as done by Nurwadjah Ahmad and Ahmad Munir.
However, there is an opinion that mawsAo method is a model of interpretation that departs from a particular theme and collects QurAoanic verses based on these themes, the book of Abuddin Nata can also be categorized as using mawsAo because it raised a theme, from a number of verses discussed (Compare with El-Tahir El-MisawiAos formula about main categories of mawsAo approach in tafsir, among others first, chosing a theme a focus of QurAoanic interpretation activity.
and second, emphasizing on the idea that the QurAoan is an integral cohenernce consisting of its part.
(Misawi, 2.
In short, there are books of Tafsr Tarbaw which strictly use the method of interpretation, in this case the mawsAo and tahlil .
methods, on the one hand, and there are also which are loosely, even inclined not to use the exegesis method, on the other The second category can not be classified as a work of exegesis .
afsr al QurAoA.
The second group can be better categorized as an Islamic education books because their discussion are similar to a regular book (Islamic education book.
In this case, the QurAoan verses are cited only to support .
s argument/dal.
the ideas that are being developed.
This can be seen in the book of Ahmad Munir (Munir, 2.
Syahidin (Syahidin, 2.
Nanang Gojali (Gojali, 2.
, and Kadar M.
Yusuf (Yusuf, 2.
Nevertheless, the discourse of Tafsr Tarbaw in terms of formulating the concept of Islamic education from the QurAoan has been carried out by using method of tafsir mawsAo of Farmaw.
This effort was done by Rosidin (Rosidin, 2010, 2.
Akhmad Alim (Alim, 2.
Abuddin Nata (Nata, 2.
, and Aam Abdussalam (Abdussalam, 2.
All of them even offered and explained the method of Tafsr Tarbaw and how to apply it.
The Tafsr Tarbaw method which is offered, more or less, as follows (Rosidin, 2.
Select or define the QurAoanic issues which will be studied thematically.
Trace and compile verses relating to the problem set.
verses makkiyyah and madaniyyah.
Organize the verses in accordance with the chronology of the downward period.
with the knowledge of asbAb an-nuzl.
Know the correlation .
unAsaba.
of the verses in each chapter.
Prepare a discussion on the themes in the outline that is suitable, systematic, perfect and Complete the discussion and description with adth, if it is deemed necessary, so that the explanation becomes more perfect and clearer.
Study the verses thematically and thoroughly by compiling similar-sounding verses, compromising between AoAm and khA, mulaq and muqayyad, syncing seemingly contradictory Vol.
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December 2019 M/1441 H Cucu Surahman verses, explaining the nAsikh-manskh, so that all verses meet on one point, without differences and contradictions or coercion of some verses to inappropriate meanings.
Based on this method, the books followed the method of tafsir mawsAo of al-Farmaw.
To some extent, the same thing was offered by Akhmad Alim and Aam Abdussalam.
Yet.
Aam Abdussalam added bayAn approach .
part of BalAgha.
in his mawsAo method process (Abdussalam, 2.
The Structure of Tafsr Tarbaw In terms of the way the book-writing were structured and the way the books were interpreted the verses .
, it can be said that not all of Tafsr Tarbaw books followed standard framework of QurAoanic exegesis.
The popular framework of QurAoanic exegesis itself refers to the way how the works of exegesis were presented with its systematic interpretation ranging from mentioning the verse, the translation, its global meaning, and its detailed meaning including mufradat .
tymology meanin.
Arabic .
emantic and semiotic analyse.
, asbAb al-nuzl .
he cause of revelatio.
, munAsabah .
, hadth .
rophetAos sayin.
, principles and sciences of the QurAoan, mufassirAos thought, and its intertextuality with other The works that did not meet those criteria tended to be more free and loose in their discussions and structure.
These works seem to be similar with the Islamic education books.
It is unlike books of the QurAoanic exegesis .
utb at-tafAs.
In short, there are some Tafsr Tarbaw books that have been worth mentioning as the works of QurAoanic exegesis while some are more appropriately called as the works of Islamic The books that fell into the first category, for instances, are Tafsir Ayat-ayat Pendidikan (Tafsir al-yAt at-Tarba.
by Abuddin Nata.
Tafsir Ayat-ayat Pendidikan: Hati yang Selamat hingga Kisah LuqmAn by Nurwadjah Ahmad.
Pembelajaran dalam Islam Konsep TaAolim dalam al-QurAoAn by Aam Abdussalam.
Tafsir Ayat-ayat Pendidikan: Meretas Konsep Pendidikan dalam The QurAoan by Muh.
Anis.
Epistemologi Pendidikan Islam: Integrasi al-Tarbiyyah dan al-TaAolim dalam The QurAoan and Konsep Andragogi dalam The QurAoan: Sentuhan Islami pada Teori dan Praktek Pendidikan Orang Dewasa by Rosidin.
Tafsir Tafsir Pendidikan Islam by Akhmad Alim.
and Tafsir Ayat-Ayat Pembelajaran dalam The QurAoan by Syukri.
While the rest fell into the second category.
The Objectivity of Tafsr Tarbaw As a matter of fact.
Tafsir Tarbawi is not QurAoanic exegesis .
s usua.
, nor is it really a part of Islamic education works.
However.
Tafsr Tarbaw may be regarded as a new trend or pattern in interpreting the QurAoan (Farmaw, 1977.
Shihab, 2.
The aforementioned new pattern can bee seen from how this work is seemingly generated from the certain interpretersAo assumptions and pre-assumptions before they interpret the QurAoan.
According to Fazlur Rahman, in addition to QuranAos exegesis methods, pre-assumptions is another thing causing the differences in the pattern of tafsr (Rahman, 2.
Regarding this.
Muhammad Huseyn abaabAAo contends against the interpretation of the QurAoan which is only based on the specific skills owned by the interpreters, such as in the field of linguistics.
Sufism, philosophy, history, theology, law, and so on.
According to him, such interpretation has been caught up in the cult of certain disciplines.
In this context, the authors of Tafsr Tarbaw seem to interpret the QurAoan in accordance with their understanding within their fields of expertise, although, in fact, the context of verse is completely not in line with the context of their fields.
abaabAAo, responding to this kind of interpretation, views that an interpretation based on a specific expertise is called tabq .
, not tafsr .
of the QurAoan.
Al-abAabAAo differentiates between term tafsr and term tabq.
According to him, tafsr is an activity to find the nature, goal, and meaning of the QurAoan.
This effort can be carried out by thinking deeply and using method of QurAoanic interpretation of the QurAoan by the QurAoan .
afsr al-QurAoAn b al-QurAoA.
While, tabq is a scientific analysis based on and using a certain Vol.
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Islamic jurisprudence .
, and so on.
This last is a result of analyses directed to support a certain discipline.
In short, the first is directed to answer the question: what is stated by the QurAoan.
while the second is to answer the question: where the QurAoan should be brought? .
bAabAAo, 1.
In interpreting the QurAoan, a mufassir sometimes imposes an interpretation by inserting foreign ideas into the QurAoAn .
-auwi, 1.
Often times, an interpreter does interpret the QurAoan subjectively without considering the context of each verse, either its external-historical context .
iyAq tArikhiyya.
or its internal context .
iyAq dAkhiliyya.
The critique of this kind of subjective interpretation comes from scholars such aahab .
-ahab, 1.
and Amn Khull .
l-Khl, 1.
They argue that such interpretation leads to the interpretersAo interests which are subjective and partial, and therefore unable to present the universal value of the QurAoan.
This subjectivity, to some extent, also appears in the works of Tafsir Tarbawi (Munir, 2.
In fact, subjectivity during a process of interpretation is inevitable.
Hence, it could be said that subjectivity is tolerable as long as it is around the extent on which the experts agree upon and the agreed criteria are met.
This occurs due to the fact that tafsr is a result of mufassirAos responses when they try to understand the QurAoan in a condition where they cannot be free of a certain social context surrounding them.
Therefore, there is no truly objective interpretation since each interpretation towards a text, including towards the QurAoan, is strongly influenced by the interpretersAo historical background and assumptions (Kurzman.
With regard to this.
Amina Wadd says that no interpretation is truly objective.
interpretation tends to reflect the subjective choices and its relativity (Muhsin, 1.
Moreover, asan anafi said that every interpretation, either using narrative approach .
i alriwAya.
or by reason .
i al-raAo.
, always departs from an interest.
There is no interpretation which is entirely objective, absolute, and universal .
naf, 1.
He further suggests that an interpretation should be one-side, solving, and transformative .
nafi, 1.
In the same vein, anafi and Nar Amid Ab Zayd assert that there is no absolutely correct interpretation.
Everything is relative.
what is right for one may be wrong for another one.
In other words, truth relies on and is bound to its certain context which varies from time to time and place to place (Zayd, n.
According to Ab Zayd, the QurAoan is the absolute religious texts from its lafae, but once it interacts with human reason, its absolute meaning shifts onto diverse meaning (DarrAz, 1960.
Zayd, 1.
As to this objectivity.
Abdullah Saeed disagrees with the idea of a single-meaning text.
However, he believes that there must be a more accurate and reliable interpretation over other He suggests that there must be limitations for building meaning from a text (Saeed, 2.
He disagrees with a fully-held subjectivity and relativity.
He focuses himself on looking for some needed ways to get a satisfying, accurate, reliable, and legitimate For that reason, he suggests that mufassir give their attentions to linguistic context which includes both a broader contextAithe entire content of QurAoanAiand a narrow context such as the words, sentences, and other verses coming before and/or after the verse being interpreted.
Moreover, in maintaining the validity of an interpretation, he emphasizes on the importance of using appropriate methods without conforming to an infinite imaginative jumping, such as a theological jumping, during the interpretation process conducted (Rohman.
Subjectivity elements in Tafsr Tarbaw are rather visible.
It is seen from books of Tafsr Tarbaw while the authors of Tafsr Tarbaw translate or interpret the QurAoan verses.
Educational approach in interpreting the verses, to some extent, is influencing their product of interpretation .
For instance, when we take a close look at a translation of QS.
Vol.
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December 2019 M/1441 H Cucu Surahman FAtiuah .
: 2, the authors of Tafsir Tarbawi translate word rabb in the phrase rabb al-Aoalamn by AupendidikAy .
(Anis, 2.
Rabb is an Educator.
Abuddin Nata for instance explains that word rabb may mean the owner who educate.
one who influences the students and think about them (Nat.
Meanwhile.
Mahmud Arif explains that word rabb comes from the root word tarbiyyah meaning to manage, to take care, or bring something step by step to its perfection (Arif, 2.
While translating and interpreting word rabb as The Educator (Allah Sang Pendidi.
Aam Abdussalam cites al-Maudd and al-AshfahAn.
Based on his study on word rabb in the QurAoan specifically and comprehensively.
Abu al-AoAla al-Maudd opines that the the most basic and dominant meaning from word rabb is tarbiyyah .
In same tone, al-AshfahAn says that the root word of word Rabb is tarbiyyah .
(Abdussalam.
Al-Maudd, n.
QAsim, n.
The explanation/interpretation on QS.
al-FAtiuah .
: 2 that Allah is Murabb (Educato.
is exist in almost all books of Tafsr Tarbaw.
Other most referred and interpreted verse pedagogically in Tafsr Tarbaw books is QS.
al-AoAlaq .
:1-5.
This verse is usually used as an argument .
for the concept of teachinglearning in Islamic education (Anis, 2012.
Gojali, 2013.
Harun, 2013.
Nata, 2002.
Yusuf, 2.
Word IqraAo is the key in formulating and developing Islamic education concept.
Aam Abdussalam discusses this QS.
al-AoAlaq .
:1-5 as the paradigm of Islamic education .
(Abdussalam, 2.
According to Abdussalam, word IqraAo at least contains three main points.
Firstly, the recognition of the existence of human being as an educative creator.
The pattern of insha .
sentence indicates that human being existence.
second, the recognition of all entities, both concrete and abstract, and all verses, both qurAoAniyyah .
he QurAoan verse.
and kawniyyah .
he univers.
as the source of teaching-learning activities.
The pattern of sentence by omitting the object of word iqraAo strongly indicates the general and broad meaning.
and third, the recognition of tawuidullAh .
onotheism/the oneness of Go.
as the main principle in developing learning model.
The clauses Aual-lai khalaq.
Khalaq al-insAn min AoalaqAy as Aoillat .
he caus.
for the previous clauses indicate that those sentences are the main principles (Abdussalam, 2017.
Wahyudi, 2.
From QS.
al-AoAlaq .
:4, the authors of Tafsr Tarbaw also formulated the concept of media of education .
(Pito, 2018.
Ramli, 2.
Based on linguistic analysis .
alAghah in Arabic linguisti.
Abdussalam for instance says that word al-qalam can be understood as indicating a great principle that learning .
is not direct, but need Furthermore, by bayAn analytical approach.
Abdussalam explain that word al-qalam here represents all kind of medium in learning.
His conclusion.
Abdussalam uses majAz mursal with linguistic rule ilAq al-khA wa irAdat al-AoAm .
entioning what is specific but what is meant is genera.
(Abdussalam, 2.
Meanwhile Muh.
Anis describes that word al-qalam is something used for writing.
It is a symbol of all tools used by human being to express their thought, feeling, observation, and experience in oral, written, and pictorial form (Anis, 2.
In addition, the other most commonly quoted verse pertaining to the concept of education is QS.
al-Rauman .
: 1-4.
This verse is usually cited as the argument .
for the principle of Islamic education or the concept .
of educator in Islamic education that is raumaniyyah .
(Abdussalam, 2.
This verse, according to Muh.
Anis, guides an educator to develop an education based on raumah .
Allah.
The Educator (Zat Yang Maha Mendidik.
AnisAo wor.
has Mercy and Compassion attribute.
This contains a lesson that every educator in carrying out his/her task should be based on mercy, compassion, and good manner (Anis, 2.
Those are some unique .
ead: differen.
translations/interpretations (Byhler, 2.
in Tafsr Tarbaw books.
Those different interpretations are apparent mainly in the works which are categorized as having paradigm that the QurAoan is the theoretical-technical source of Islamic education, such as book of Muh.
Anis.
Akhmad Alim, and Aam Abdussalam.
Vol.
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December 2019 M/1441 H Tafsir Tarbawi in A Included to this category is book of Syahidin.
Menelusuri Metode Pendidikan dalam al-QurAoan which offers methods of teaching of Pendidikan Agama Islam (Islamic Religious Educatio.
based on the QurAoan (Syahidin, 2.
This paradigm is in line with the spirit held by Moslem revivalists of the 20th century with the jargon Auat-rujAo ilA al-QurAoAn wa as-SunnahAy .
ack to the QurAoan and Prophetic Traditio.
For them, the QurAoan is a solution for all problems of human lives.
The QurAoan is also believed to contain all sciences and otherwise.
those all sciences should be Islamized .
t is known as islamization of science.
This belief is seemingly held by some Tafsr Tarbaw authors in developing Islamic education system based on the QurAoan.
Therefore, it may also be understood that some books of Tafsr Tarbaw contains the ideology of Islamic revivalism.
This assumption is supported by the statement uttered by the aforementioned authors which sound to reject the application of Western system of education in Moslem world.
For them.
Western materialistic-secular ideology has destructed Moslem educational system and lives (Abdussalam, 2017.
Anis, 2012.
Syahidin, 2.
CONCLUSION
The QurAoan is believed to be the source of Islamic education.
As seen in Tafsr Tarbaw books, some Indonesian scholars have attempted to understand the QurAoan by using educational approach.
The motives and aims of Tafsr Tarbaw can be divided into two: first, to find and develop the concept .
heory and practic.
of Islamic education based on the QurAoan.
and second, to generate educational values from QurAoan.
The last can be seen from books of Tafsr Tarbaw as a subject matter in the faculty of Tarbiyah and Teacher training (Educatio.
in State Islamic universities (Universitas Islam Negeri.
UIN), and the like.
This study found that the function of the Qur'an for the development of Islamic Education as understood and displayed by the Tafsr Tarbaw authors in Indonesia is more as a source of value than as a source of the formulation of science or theory of Islamic Education.
The writers of Tafsr Tarbaw in Indonesia in general were lecturers of Tafsr Tarbaw who have educational background in the field of interpretation of the Qur'an and or Islamic On average, they already had doctorates, and many of them are now professors.
From the perspective of AoUlm al-QurAoan (QurAoanic science.
Tafsr Tarbaw in Indonesia generally used the thematic interpretation method .
, by combining the types of interpretations by reason .
i al-raAo.
and interpretations by narration .
i al-maAo.
The source of reference for interpretation also combined the dirAyah .
and riwAyah .
, as well as the works of commentators and scholars .
Taking the authorsAo profile .
ducational background, job, and expertis.
, method, and source of Tafsr Tarbaw into account, the interpretation of Tafsr Tarbaw is relatively safe .
Tafsr Tarbaw can be considered a legitimate and acceptable interpretation of the QurAoan.
However, educational approach in interpreting the QurAoan, made Tafsir Tarbawi seemingly quite subjective, especially in the first form of Tafsr Tarbaw.
The authorsAo preassumption .
otive of writing, paradigm, and so o.
in writing Tafsr Tarbaw has resulted, to some extent, in different product .
ead: lawn at-tafs.
As a new trend in the field of Quranic interpretation .
Tafsr Tarbaw may be regarded as a type/colour of Quranic interpretation .
awn at-tafs.
In terms of its contribution, however, the works of Tafsr Tarbaw have contributed to the development of Islamic Education, both in the methodological level and the results.
From a methodological point of view.
Tafsr Tarbaw books had offered a method .
for the development of the Tafsr Tarbaw .
ducational interpretatio.
, while in terms of the results.
Tafsr Tarbaw books in Indonesia had not only helped strengthen the basic concepts and principles Islamic education .
ducation as a valu.
Vol.
No.
December 2019 M/1441 H Cucu Surahman but also had formulated the science or theory of Islamic Education .
n the form of components of Islamic Educatio.
ACKNOWLEDGMENT
This article partly comes from my doctoral research at State Islamic University Syarif Hidayatullah Jakarta, in 2018.
Therefore.
I would like to thank my supervisors.
Professor Salman Harun and Professor Ahmad Thib Raya, for their support and academic guidance.
would also like to express my gratitude to Ministry of Religious Affairs and Indonesia University of Education which have supported me to do and accomplish my study.
BIBLIOGRAPHY