Value of Ethic Work
The Value of Work Ethic in the Qur'an Surah Saba'
Abstract
The majority of Muslims are still in a backwardness, whether economic or technology.
Underdevelopment was certainly related to the level of quality they
profess, Islam. Some observers argue
that their work ethic is low because the instructions they were sourced from
the Qur'an, many who thought that the weakness of their work ethic because is
rooted from the Qur'an. Conversely,
Muslim thinkers saw the weaknesses that are not based on the Quran, but in the
confusion of interpretation and their application to the Qur'an. This review discusses how the verses of the
quran in Surah Saba contains the value of work ethic, making donations for the
Muslims to be more enterprising work. The Quran
should be interpreted and linked with the present conditions and more
futuristic-contextual conditions, more extensively on local issues, so the
forward still remains up to date. By applying the interpretation of texts about
the work ethic, God will bring Muslims can bounce back from adversity.
A. The Sense of Work Ethic
Koentjoroningrat
suggests that the character is typical of the ethos that looks from the
outside, visible to others.[2] In Websters Dictionary World
University described that ethosis the
nature or character of the habits and character of the
nation or race.[3] According
to Geertz ethos is the
fundamental attitude towards oneself and the
world emitted a live. Ethos is an evaluative aspect
of judging[4]. The ethos in Greece language which means is
characteristics, properties or habits, costums, or moral trends, view of life
that a person, a group or a nation [5]. according to
Nurcholish Madjid, the ethos in Greece
language which means character, attitudes, habits and beliefs that are
specifically about an individual or a group of people.[6] From
the ethos being drawn is also the word
"ethics" which refers to the meaning of "morals"
namely the essential qualities of a
person or a group of people or a nation. Also means a special soul of a human
group from which the good progress of the nation with respect to the both of
good and bad, that ethics. Where as Musa Asy’arie confirms that ethos can be
linked to individuals and society.
Work
ethic according to Musa Asy'arie is the
nature, character and quality of life of human,
moral, spiritual and a esthetic styles as
well as their inner atmosphere.[7] It
is a fundamental attitude towards them
selves and their world are reflected in the real
world. He was a steady stream of human life
is a fundamental attitude towards work. Work ethic can be
interpreted as an attitude and a look towards
the work, work habits; traits or attributes about the workings
of that someone, a group of people or nation, is also
part of the values (value system)[8]
B. Indication of the Work Ethic High
Toto
Tasmara traits suggests people who live the work ethic there are fourteen,
namely: (1) has the soul of leadership; (2) always counting; (3) the value of
time; (4) not satisfied do good; (5) effective and efficient; (6) have the entrepreneurial spirit; (7) had a competitive instinct; (8)
independently; (9) scientific thirst; (10) an insight fulmacro; (11) health
care and nutrition; (12) the tenacious; (13) the product oriented; and (14) silaturrahim
network. According to Gunnar Myrdal, a
sign of the high work ethic at someone is 13: (1) efficient; (2) the diligent;
(3) regular basis; (4) the discipline/just in time; (5) save money; (6) an
honest and conscientious; (7) the rational in taking decisions; (8) willing to
accept change; (9) clever use of the opportunity (10) the
energetic; (11) the sincere and confident; (12) cooperation; and
(13) far-sighted ahead.[9]
Is an
indication of the work ethic, according
to Ahmad Asifudin Janan was have properties: (1)
active and likes to work hard; (2) the eager
and efficient; (3) diligently and
professionally; (4) efficient and creative; (5) an
honest, disciplined and responsible; (6) independent; (7) a
rational as well as having a vision far ahead; (8) confident but was
able to cooperate with others; (9) a simple, resilient and tenacious,
and (10) healthier physical and spiritual.[10]
Of
some of the definitions and indications,
authors can conclude that work ethic is someone's
beliefs about the work that indicated with, (1) hard
work; (2) discipline; (3) to be
honest; (4) efficient; (5) a visionary; (6) the
rational; (7) cooperation; and (8) of achievement.
C. Factors Affecting Work Ethic
Many
factors affect the process of the
formation of potential work ethic. It also effected by causality plural complex
to bring up a variety of possibilities. The experts featuring different
theories among one another. Social sience experts gave rise to the theory of
climate. Climate affects the society's work ethic. The country has subtropic,
stimulates their citizens to work more actively in tropical countries, its
citizens are less actively works, because of the heat and tired more quickly.
This theory was contradicted by David c. Mc Clelland, as many of its weaknesses.
This theory cannot explain why the
neighbouring countries that the
climate is relatively the same but different economic growth. Miller and Form
also holds similar to David. If analyzed carefully, their opinions have a
point, though not entirely, because the factors that affect human beings
actively working or preferably, not limited to just one, two or three factors. Similarly with regard to other
theories put forward factors of race, cultural dissemination and others. So each one no single cause factor who
became, but very likely mutually supporting one another in the course of
formation of the work ethic.
For
religious people, it isn’t impossible work ethic backed by a transcendental
dimension. Musa Asy'arie argues that work ethic is closely related to the human
dimension of the individual when effected by personal motives where work
becomes a way to make it possible. If the social values that motivated his
activities such as propulsion earned status and respect of the community, then
that work ethic when the person concerned has received a strong influence and
integral part of the social dimension. Natural environmental factors play a
role when the State of nature, climate and so on affects the attitude of work.
While the transcendental dimension is a dimension that goes beyond the limits
of material values that underlie human work ethic to this dimension is
considered to be the work of worship.
Jalaludin also confirmed that religion can be a source of motivation to
work, because it is driven by a sense of obedience and worship consciousness.[11]
From the
discussion above it can be concluded that the man with
the ethos of work has always been faced with a number of
factors that influence, it could be positive or
negative, internal or external. That could arise
from internal factors, such as the psychic
impetus needs, searching for the meaning of work,
frustrated, lazy cause factor and so on. As
for the external physical factor, comes from the
natural environment, socialization, culture, education, training, experience,
the State of politics, the economy, honor, the promise and the
threat that comes from the teachings of the religion.
From the
concept of faith, science and pious charity, can formulated Islamic work
ethic characteristics as follows:
1. The
Work is the Manivestasi Creed
Man is a creature that is controlled by something that is innate in him,
not by the physical. He directed by beliefs that tied it. The religious factor
is not a requirement of a high work ethic of a person. This is evidenced by the
large number of religious people don't have a good work ethic. But according to
the theory, people definitely have the belief, attitude or view certain life
that became the trigger for a good work ethic. So religious teachings is one
of the factors that can be the cause of the onset of fundamental life demeanor
and confidence that leads to a good work ethic.
2. Work Based Science
Work without
faith can drive human behavior incompatible with human
values, attitudes too greedy, self-serving, harming
themselves and others. While faith without
knowledge, it is easy to be misguided because it is based
on the understanding that the disproportionate. So, science
and faith work in order to manifest the charity of
worship, it turns out each is indeed played an important
role for others.[12] the characteristics of
such a moral mandate, are already entered into the creed, while saving it into
a science.
If Islam
is a religion of the consequences of science and charity (including work), then
it requires Muslims to continue trying to improve both, so that the work is
rational, scientific, creative, proactive,
professional and avoid attitudes that is the opposite of positive
attitudes at the top.[13]
3. Work with
the Modeled Attributes of God in favor of Work Ethic
As a Caliph of
God on Earth, it's only natural if people are directed
to seek performed adaptations in order
to identify with the policies
and his actions. Because human weak, may not
be able to make a significant adjustment to identify
it, then it must be if he attempted imitation of its
properties. God says in Q.S. al-Qasas28: 77[14]
Human
beings have the names, designations and indications that are similar to the
attributes of God, but in a different capacity and quality, God commanded that
men do good as God has been kind to him.
In these verses, God
told mankind that imitation of how God did ihsan according to
ability and capacity. That attitude is in line with human tasks as Caliph and
executor, which encouraged that understanding of wills and the attributes of
God as the giver of the task. The nature of al-Khâliq (the Creator) on God,
could be elaborated by humans with a form of creative nature. If God was able
to create something from nothing, then humans are capable of creating something
new in a way take advantage of God's creation that already exist according to
the size of the humane. The nature of
al-Bari'u ( Makes everything in
its proportions), al-Hakim (Supreme wisdom,
not creating something in vain), humans can also emulate to create
something useful according to its capacity. Al-Qadir (Almighty, capable of
carrying out what he wants) humans also
have the potential to
develop high work ethic characteristics such as
active, effective, efficient,
planning, discipline, professional scientific, critical, constructive,
trustful and others sparingly, if you want to try.[15]
From an explanation
of the three Islamic work ethic characteristics above, namely: the work is a
work based on the elaboration of belief, science, science knows that Islam is
work and work with the imitation of God's nature which support the work ethic,
the arise features that are similar to the characteristics
of the high work ethic characteristics in General. The first characteristic of,
the fundamental life demeanor might be found to be a source of motivation of
Islamic work ethic. The second characteristic, found that scientific knowledge
with respect to the recognition of destiny or the sunnah of God (the legal
regularity of nature), it could cause implications directly or not, make people
who study the science of it, always be rational, backed up with science can be
active, creative, disciplined, organised, professional, visionaries and
hard-wired.
The
Verses Containing the Value of Work
Ethic in the Qur'an Surah Saba'
Surah Saba ' (Arabic: سبأ سورة ) is the 34th Sura of the
Qur'an. This is a Meccan Surah consisting
of 54 verses. Named Saba ' because there
are stories of Saba '. Saba ' is the name of a tribe from
Arab who lived in the area of today's Yemen. They
established a Kingdom known as the Kingdom
of Saba capital Ma'rib; have been able to build a gigantic dam
of Ma'rib Dam named, so their land fertile
and prosperous.[16]
a. QS. Saba' [34]: 1
الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ
وَمَا فِي الأرْضِ وَلَهُ الْحَمْدُ فِي الآخِرَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ
(١)
1) Translations
praise be
to Allah who has what in the heavens and what is in
the Earth and for him(also) all praise in the
afterlife. and he was the one who Most Wise and knowing.
2) Interpretation
The end
of the previous chapter (QS. Al-Ahzab) describes
the mandate offer to the heavens, the Earth and the
mountains they betray him for fear of decline. The
mandate was
finally borne out by humans and Jinn. This verse tells
us that God was commendable in the hereafter, including the residents
of hell, because they've been getting some favors they
earn while living in
the world. Thus this
verse gives motivation to
mankind has been given a mandate to work hard in order
to get the material in the world, let alone plus "believe"
then sync
with the
pleasure obtained are wordly and ukhrawi
b. QS. Saba’[34]: 4
لِيَجْزِيَ
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ
كَرِيمٌ (٤)
1) Translation
that God
may give a reply to those who believe and work righteous charity. they are
people who get forgiveness and noble property.
2) Interpretation
This
paragraph States that a human life in this
world is diverse, there is good and there
is bad. The fact shows that not all the acts
of charity has got a reply, for that's the afterlife exists. This
paragraph gives the motivation to
make humans believe and
apparent "amal salih" works fine
for earthly interests and serve the good of ukhrawi.
c.
QS. Saba' [34]:11
وَيَرَى الَّذِينَ
أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ
وَيَهْدِي إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ (٦)
1) Translations
and those who were
given knowledge argues that revelation was revealed to
you from your Lord is
the truth and guides (human) to the Lord
of the mighty again Most Commendable.
2) Interpretation
This
paragraph is to give motivation to work hard according
to fields and his profession, because this
paragraph applies i.e. scientists, whoever they
are and whatever their master, is
the grace of Allah swt. To that end they must utilize
and practicing their science to their
life starting in the
world until in the afterlife.
d. QS. Saba' [34]:11
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1)Translations
Make huge armor large and measure it woven. And
work the pious! Behold, I am Seer of what you do
2) Interpretation
that God ordered the Prophet Dāūd to make huge armor-large
and measurable it woven that can be worn perfectly and fortify the wearer from
stabbed a spear and sword. And in addition to Dāūd and all his followers
rewarded the charity-charity is virtuous. Allah is Seer of what they do.
The command of God working on charity saleh addressed
to Prophet Daud and his followers, followed by God's promise that he is viewed
against all the work. This paragraph goes into an indication of discipline, since working while supervised to
God means discipline.
e. Saba' [34]:13
يَعْمَلُونَ لَهُ
مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ
رَاسِيَاتٍ اعْمَلُوا آلَ دَاوُدَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
1) Translations
They work for him what he desires such as high
buildings and sculptures as well as platters like pools and pot-the pot anyway.
please Work oh the family of Daud, as a
token of thanks. And a few of my servants are perfectly thankfully.
2) Interpretation
The genie always works to the
Prophet as well as make all Sulaimān pleased as constructing
buildings that are high as forts or places of
worship and statues as a decoration not to be
worshipped and the platters of pools of
water and pot-a pot that stays on top of the furnace, cannot
be driven due to the magnitude and severity. That's part
of the grace of
God, and therefore God exhorts family Dāūd to enjoy the grace and charity. Thus God ordered them
and in fact very
few of his servants who herperfect.
Charity in this paragraph can
just be what could be closer to God and as a token of
gratitude to him, or a work ethic in a manner mimicking the
success of Sulaiman who exert power the Jinn.
f. QS. Saba’ [34]: 15
لَقَدْ كَانَ
لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ كُلُوا مِنْ رِزْقِ
رَبِّكُمْ وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ (١٥)
1.) Translation
Indeed for the Saba ' no indication (power of God) in
their place of residence, namely two fruit orchards on the right and on the
left. (they said) : "eat of the
sustenance which (awarded) by God and be
thankful you are to him. (your country) is a good country and (Allah) is the
most Forgiving God ".
2) Interpretation
Saba is the
name of a tribe from Arab who lived in the area now Yemen.
They established a Kingdom known as the Kingdom of Saba capital Ma'rib; have
been able tobuild a gigantic dam of Ma'rib Dam named, so their land fertile and
prosperous. Luxury and prosperity led to the Saba ' forget and renounce God who
bestows this brings to them, and they also deny the appeal of the Apostles.
Because of their disobedience, God give
their doom in the form of a large flood caused by the Ma'rib Dam broken.
After the ma'rib dam collapse land of Saba
became dry and their Kingdom was destroyed.
Good land is land that is appropriate, fun for its
citizens, safe through, abundant treasures and interwoven harmony, unity and
the unity of its citizens.
This paragraph is to give motivation to work, tried so
created the State Saba-Saba that others in the future.
g.
QS. Saba [34]: 18-19
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ
الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا
السَّيْرَ سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ (١٨)فَقَالُوا رَبَّنَا
بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنْفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ
وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِي ذَلِكَ لآيَاتٍ لِكُلِّ صَبَّارٍ
شَكُورٍ (١٩)
1) Translations
and we
made between them and between the countries of our plenty thanks
to him, some
of the
adjacent land and we set up between countries that
(distances) travel. walk ye in the city-the city at night and during the
day with safely.
19. they said:
"Oh my God We take away our travel distance",
and they persecute themselves; Then we
made them the fruit
of Our mouth and destroy heir
destruction. Verily in this there
are actually signs of God for every person who wait again grateful.
2) Interpretation
Is the
land that We bring blessings to him was
the land which is located in Syria,
because her fertility; and the adjacent lands are the lands between
Yemen and Syria, so that people can safely walk day and night without being
forced to stop in the desert and without getting in trouble.
Is
a request to keep a distance of this
trip is that of the adjacent towns were wiped
out, so that
the trip be long and they can do a monopoly in trade,
making a larger Profit.
This
verse tells us that God's grace is an indicator for
the welfare of the community in the form of smoothly transport
and creation of a sense of security. On the other hand also
shows the importance of maintenance results of
development represented by the dam of Ma'rib. Communities
that do not build or failed to keep the
building going to collapse.
infrastructure development is essential
for the progress of a nation, this verse
also motivate you to build trading facilities and other work
activities.
Summary
The eight verses of surah Saba' above is representative of the verses of
the Qur'an that describe work ethic. In the al-Quran verses that describe the
hundreds still work ethic and work orders. if only everyone
would practice the Islamic holy book Quran,
Muslims certainly nothing left. what else
is supported by the
availability of abundant natural
resources. Unfortunately the vast
majority of Muslims just make
quran as reading,
very few of them are
able to know what it means, let alone interpret, and
fewer still want to practice, especially verses
about work ethic. Muslims may want to
be aware and rallied
to beat the downturn due to
the lingering crisis.
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[2] Kuntjoroningrat, Rintangan-rintangan Mental dalam Pembangunan Ekonomi, (Jakarta: LII, 1980), p. 231.
[3] Lewis Mulford Adams, et. al, Websters World University Dictionary, (Washington DC: Publishers Company
Inc., 1965), p. 331.
[4]
Taufik Abdullah, ed., Agama, Etos Kerja
dan Pembangunan Ekonomi,
(Jakarta: LP3ES, 1995), Cet. V, p. 3.
[5]
Mochtar Buchori, Penelitian Pendidikian
dan Pendidikan Islam di Indonesia,
(Jakarta: IKIP Muhammadiyah Press, 1994), p. 6
[6]
Nurcholish Madjid, Islam Doktrin dan Peradaban, (Jakarta: Yayasan Wakaf Paramadina, 1995), p. 410.
[7]
Musa Asy’arie, Islam, Etos Kerja dan
Pemberdayaan Ekonomi Umat, (Yogyakarta:
Lesfi, 1997), p. 34
[9]
Gunnar Myrdal, An Approach to the Asian
Drama, (New York: Vintage
Books, 1970), p. 61-62.
[10]
Ahmad Janan Asifudin, Etos Kerja Islami......., p, 38
[11]
Jalaludin, psikologi Agama, (Jakarta: Raja Grafindo Persada,
1997), p. 229.
[12] Ibid.,
[13]
Didin Hafidudin, Membentuk Pribadi . . .. p. 118
meaning: and
do all right (to others) as God have done good, unto you,
[15]
Ahmad Janan Asifudin, Etos Kerja Islami ........, p. 121
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