THE PROPERTY IN ISLAM (IMAM MUHAMMAD ABU ZAHRAH’S PERSPECTIVE)

Based on an observation through many communities, it is obviously that people are very careless on the possession of property, or even merely to get the advantage from it. They used not to think about, but prefer to neglect, the rightness of owning, the rightness of acquiring and the rightness of spending the property. In their mind is whatever they can gain, irrespective to the ethic and moral on the way of reaching and gaining, is totally belong to them, and they are free to do so ever. It is a very liberal concept of property. As a way of life, Islamic order ruled all aspects of life including the ownership of the property. There many verses of Al Qur’an as well as the teaching of the prophet Muhammad PBUH about the property. But the problem is there are many muslim scholars who has interpreted Al Qur’an on the fact and reality based only, and not due to the core of the mission of Al Qur’an. Not to pick the Qur’an teaching up to the life, or to build up the life depend on the doctrine of Qur’an, as it is ought to. Imam Muhammad Abu Zahrah, the famous and prominent Egyptian muslim scholar in the first twentieth century who has great intention and desire of the implementation of Islamic law was one who has keen interest on the issue of economy, especially on the issue of usury (riba). He has written several articles, papers and a book as well, on the subject of riba. Moreover, he has also written a set of Qur’anic Interpretation (Tafsiir) in which he commented on some verses concerning the property and wealth

ﻹﻣﺎﻡ ﳏﻤﺪ ﺃﺑﻮ ﺯﻫﺓﺮ ﻭﻣﻌﺎﱂ ﻓﻜﺮﻩ ﺍﻟﺘﺮﺑﻮﻯ

Imam Muhammad Abu Zahrah (1898 – 1974) adalah salah seorangtokoh yang cukup fenomenal di Mesir pada awal abad ke 20. Keberanian danketegasannya dalam bersikap pada saat berhadapan dengan lawan bicara danlawan politiknya menjadikannya seorang tokoh sangat disegani baik olehkawan maupun lawan. Pada awalnya (tampak) ia tertarik untuk menjadi qadhi(lawyer). Hal itu terbukti dari kelanjutan studinya setelah menyelesaikantingkat menengah, dimana dia kemudian melanjutkan ke Sekolah KehakimanSyariah (Madrasatu al Qadha al Syar’i). Namun karena kecenderungan danketertarikannya kepada dunia pendidikan dan pengajaran akhirnya (setamatdari sekolah tersebut) ia justru lebih memilih profesi guru dari pada pengacara(lawyer). Dari pengalamannya menjadi tenaga pengajar (guru dan dosen)selama kurang lebih 37 tahun (1927-1964) dan dari sejumlah buku yang telahditulisnya (tidak kurang dari 56 judul buku) dapat ditemukan betapa bahwaImam Abu Zahrah ternyata memiliki teori-teori dan konsep-konseppendidikan yang sangat menarik.Dengan menganalisa data yang terkumpul dari sejumlah karya ImamAbu Zahrah secara induktif dan komparatif penulis berupaya menemukangagasan, konsep dan pemikiran-pemikiran edukatifnya.Dari upaya tersebut penulis mendapati bahwa Imam Abu Zahrahbenar-benar memiliki perhatian yang sangat tinggi terhadap dunia pendidikan.Hal itu terbukti dari sejumlah pemikiran dan pandangan edukatifnya. MenurutAbu Zahrah pendidikan adalah proses pembelajaran berkelanjutan danberkesinambungan dalam mengeksploarasi seluruh aspek kemanusiaanmanusia. Ada tiga unsur penting dalam proses tersebut, yaitu mu’allim (guru,pendidik), muta’allim (murid, anak didik) dan silabi (materi) pendidikan danpembelajaran serta metode yang tepat. Terkait unsur silabi, Abu Zahrahmenekankan pentingnya pengetahuan tentang sejarah, pengetahuan bahasaArab, dan penguasaan terhadap al Qur’an; bacaan, pemahaman danpenafsirannya. Adapun dalam hal metode pembelajaran Abu Zahrah secarategas menekankan pentingnya konsistensi dalam implementasi metode Targhibwa Tarhib; Reward and Punishment.Sebagai sosok pribadi yang unik dan menarik Imam Muhammad AbuZahrah memang layak untuk dikenali secara lebih serius dan mendalam.Semoga penelitian ini dapat menjadi awal yang baik, sekalipun bukan yangpertama, untuk penelitian lebih lanjut tentang tokoh-tokoh dalam dunia Islam.</p

في القرآن عند الرازيُ نْ وُ كَ يَ فـْ نُتفسير آية ك

The incorrect understanding of the verse Kun Fayaku&gt;nu is closely related to theological issues. Al-Razi a mufassir who prioritizes ilm kala&gt;m, uses the method of interpretation by mentioning the thoughts of Mu’tazilah, Karamiyah, and other deviant groups, then criticizing them based on the school of ahlu al-sunnah wa al-jama&gt;’ah. He interpreted where the purpose of the verse is the speed of the breakdown of God’s power and His will in creating creatures or carrying out something new without anyone being able to oppose Him. Al-Razi interpreted that the command to what did not yet exist was not true, because what did not yet exist was invalid as something. While Allah’s words are qadi&gt;m, while Allah’s chanting with the word Kun is muh}dats, then the original will is passed on to the will which depends on His commands with Kun’s words

The Property in Islam (Imam Muhammad Abu Zahrah\u27s Perspective)

Based on an observation through many communities, it is obviously that people are very careless on the possession of property, or even merely to get the advantage from it. They used not to think about, but prefer to neglect, the rightness of owning, the rightness of acquiring and the rightness of spending the property. In their mind is whatever they can gain, irrespective to the ethic and moral on the way of reaching and gaining, is totally belong to them, and they are free to do so ever. It is a very liberal concept of property.As a way of life, Islamic order ruled all aspects of life including the ownership of the property. There many verses of Al Qur\u27an as well as the teaching of the prophet Muhammad PBUH about the property. But the problem is there are many muslim scholars who has interpreted Al Qur\u27an on the fact and reality based only, and not due to the core of the mission of Al Qur\u27an. Not to pick the Qur\u27an teaching up to the life, or to build up the life depend on the doctrine of Qur\u27an, as it is ought to.Imam Muhammad Abu Zahrah, the famous and prominent Egyptian muslim scholar in the first twentieth century who has great intention and desire of the implementation of Islamic law was one who has keen interest on the issue of economy, especially on the issue of usury (riba). He has written several articles, papers and a book as well, on the subject of riba. Moreover, he has also written a set of Qur\u27anic Interpretation (Tafsiir) in which he commented on some verses concerning the property and wealth