TAFSĪR TARBAWĪ IN INDONESIA: EFFORTS TO FORMULATE QUR’AN- BASED ISLAMIC EDUCATION CONCEPT

This article examines the interpretation of the Qur’an among education scholars in contemporary Indonesia. This article studies 24 books of Tafsir Tarbawi (educational exegesis) which has been written in 2000-2018. The study focuses on the nature, validity, and contribution of Tafsīr Tarbawī in Indonesia. This research belongs to library research. By using bibliographical analysis, this study concludes that firstly, Tafsīr Tarbawī is a Qur’anic exegesis that uses pedagogic approach in interpreting the Qur’an; secondly, it appears as a text book and as a special work of tafsīr; thirdly, it is a valid and acceptable Qur’anic 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 Tafsīr Tarbawī have offered approach and method of tafsir in developing Tafsīr Tarbawī (pedagogic exegesis), while as a product, book of Tafsīr Tarbawī in Indonesia not only have confirmed basic concepts and principles of Islamic Education, but also have formulized science or theory of Islamic Education. Therefore, Tafsīr Tarbawī might function as theological-scriptural basis and epistemological-conceptual tool as well. However, these efforts should be advanced.


INTRODUCTION
of Qur'anic exegesis which attempts to formulate a concept of education in the Qur'an. For the advocates of Tafsīr Tarbawī, the Qur'an is believed to contain values, concepts, methods, or even education model (learning). For them, the entire content of the Qur'an has an ultimate purposes that is education (Chande, 2004). M. Rashid Riḍa and 'Abd al-H}alīm Maḥmūd even names the Qur'an as "book of education" (kitāb at-tarbiyyah) (Rida, 1956) and (Arif, 2011).
Scholars have expressed their concern to discuss Qur'an perspective in education. Some of them reported their studies concerning Tafsīr Tarbawī (Yunus, 2016;Mudhafir, 2011). Other issues explored by researchers concerned the basic concepts available in Qur'an for education (Djunaid, 2001;Muhammad, 2013;Wahyudi, 2016). More specific some researchers investigated the term educational media in Qur'an perspective (Ramli, 2015;Pito, 2018). In Indonesian context, there is a need to have Qur'an exegesis which fit the context of Indonesia (Zein, 2012). 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 Tafsīr Tarbawī 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 Tafsīr Tarbawī books (educational interpretations) 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 Qur'anic commentaries and articles related to the Qur'an 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 Tafsīr Tarbawī in Indonesia published from 2002 to 2018. This research belongs to qualitative study because: (1) the data were natural documents (natural settings), (2) the samples were taken purposively, (3) the researcher was a key instrument in collecting and explaining data, (4) the data was analysed inductively, and (5) the meaning was very important thing (Biklen, & Bogdan 1982).
The Tafsīr Tarbawī 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, 1993) and comparative methods. The content analysis method is used to determine the nature, quality or validity, and the contribution of the Tafsīr Tarbawī to the development of Islamic Education. Because the object of this research is related to the Qur'an and its interpretation, this content analysis is aided by the approach of the Qur'anic sciences ('Ulūm al-Qur'ān) and the methodology of Qur'anic interpretation, especially the thematic methods (mauḍū'ī) and the method of comparison (muqāran).

RESULTS AND DISCUSSION Tafsīr Tarbawī: Its Nature and History
The phrase "Tafsīr Tarbawī" is actually derived from two words, "tafsīr" and "tarbawī." Both are from Arabic language which is tafsīr (explanation [of the Qur'an]) and tarbawī (education). Word tarbawī is derived from rabbā, yurabbī, tarbiyyah (tarbawī), which is translated into Indonesian by "pendidikan." Etymologically word tarbiyah (pendidikan) means "taking care" and "drill" (Penyusun, 1988). From the aforementioned etymology meaning, it can be perceived that Tafsir Tarbawi is the explanation (of the Qur'an verses) related to education. The phrase, however, has become a technical term as a specific discipline of knowledge (terminological meaning).
Terminologically, Tafsir Tarbawi embodies two meanings. First, as explained by Ahmad Munir, Tafsīr Tarbawī is an ijtihād (product of a profound thinking of the experts) in tafsīr field which attempt to approach the Qur'an from the perspective of education. Tafsīr Tarbawī is an understanding the Qur'an which emphasizes educational aspects in its analysis (Munir, 2008). This is aimed to develop the concept of education based on the Qur'an which could be implemented as fundamental values in education. Second, Tafsīr Tarbawī is a subject matter which is being taught in Tarbiyah and Teacher Teaching Faculty (Faculty of Education) at the tertiary level of Islamic Universities in Indonesia, in particular the program of Islamic Education (IE).
Tafsīr Tarbawī in the first meaning is Qur'anic interpretation (tafsīr) 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. Tafsīr Tarbawī in this sense is closely linked to tafsīr sciences ('ulūm al-Qur'ān). Therefore, in this context, the interpreter's competence and the methodology used need to fulfil the normative standard which is used in the tafsīr discipline itself.
Meanwhile, Tafsīr Tarbawī in the second meaning is the name of course. The course material or books consists of the interpretation of some verses of the Qur'an which are believed to contain educational values (Abha, 2013). The content (educational value) of the verses and the interpretation of those particular verses are then called tafsir tarbawi (Arabic: attafsīr at-tarbawī). Other Indonesian terms used to refer to the Tafsīr Tarbawī are: Tafsir Ayatayat Pendidikan (Tafsir of Education Verses), Tafsir Pendidikan (Tafsir of Education), Pendidikan dalam al-Qur'an (Education in the Qur'an), Pendidikan dalam Perspektif al-Qur'ān (Education from the Qur'anic perspective), Pembelajaran dalam al-Qur'an (Instruction in The Qur'an), etc.
The emergence and development of Tafsīr Tarbawī is likely due to the fact that the verses of the Qur'an which correlates with, whether implicitly or explicitly, education are very apparent. In books of Tafsīr Tarbawī, it is explained that the Qur'an introduces itself as guidance (hudā. Technically speaking, in the first revelation, QS. al-'Alaq [96]: 1-5, Allah commands human to read (iqra'). This demonstrates the significance of education concept in the Qur'an (Djunaid, 2001). In the Qur'an, there are some words which refer to the meaning of education, such as rabb/rabbiya (of which the word tarbiyyah originates) (Al-Aṣfahānī, n.d.) and 'allama-yu'allimu (of which the word ta'lim originates) (Omar, 1993;Al-Attas, 1977); and Daud, 1998).

Ḥasani.
In Indonesian context, the term of Tafsīr Tarbawī probably appeared since it is used as a subject in Islamic Education (study program or major) in Islamic Universities in Indonesia. As far as this study is concerned, the first book entitled or using the term "Tafsīr Tarbawī" (although it is a book chapter) is the work of Abuddin Nata, a professor of Islamic education of UIN Syarif Hidayatullah Jakarta. His book chapter is titled Tafsir

Analyses on Works of Tafsīr Tarbawī in Indonesia
Based on the investigation on Tafsīr Tarbawī books written in Indonesia from 2000 to 2018, this study found 24 books (the number is likely to increase). Those books are: 1).Tafsir The purpose of this study was to determine the nature, validity, and contribution of the Tafsīr Tarbawī in Indonesia. To achieve the purpose, this research revealed what Tafsīr Tarbawī is, the validity of its interpretation, and its contribution to the development of Islamic education and how the Qur'an in Tafsīr Tarbawī 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 Tafsīr Tarbawī.

The Authors of Tafsīr Tarbawī
Based on the data of the authors' biography of Tafsīr Tarbawī 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, Qur'anic interpretation (tafsīr), comparative Islamic law, Islamic law, and even Islamic economics. They have something in common that is their concern is Islamic studies.
In terms of authors' mastery in Qur'anic exegesis (interpretation), this study found that there were only five authors who had educational background in the field of tafsir or 'ulūm al-Qur'ān (either at bachelor, master or doctorate level), 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 Qur'anic exegesis ('ulūm al-Qur'ān). For example Abuddin Nata, even though he never took class of Qur'anic exegesis in his formal education, but he had also studied and even written a book of 'ulūm al-Qur'ān. He knew and understood the sciences of Qur'anic 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 Qur'an. Therefore, they were significantly assumed that they knew and studied 'ulūm al-Qur'ān. The evidence is their works and activities, i.e. In spite of being actively teaching tafsir Qur'an at campus, Aam Abdussalam for instance usually becomes a judge board in Qur'anic comprehension competition/Musābaqah Sharh al-Qur'ān (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 Qur'anic studies and they did not hold their doctoral degree in Qur'anic exegesis. However, their capability in interpreting the Qur'an 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 Tafsīr Tarbawī because they were directly assigned and involved in teaching the subject of Tafsīr Tarbawī (educational exegesis) in their colleges.
In terms of job (workplace), the authors of Tafsīr Tarbawī were lecturers in universities, especially lecturers of Qur'anic exegesis/Tafsīr Tarbawī. They wrote Tafsīr Tarbawī 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 servant), 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 Tafsīr Tarbawī
With regard to the motivation of writing of these Tafsīr Tarbawī books, many of them were pragmatically driven by the intention to provide their students books of reference of Tafsīr Tarbawī. This had something to do with their profession as lecturers of Tafsīr Tarbawī course. In addition, there was certainly a more substantial motive that is to present the concept of Islamic education in the perspective of the Qur'an.
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 Qur'an perspective. This study also found that the authors not only presented Qur'an perspective by discussing certain verses in the Qur'an 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. Yūsuf, 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 Qur'an.
In terms of validity, Tafsīr Tarbawī books investigated in this study were adequately trustworthy (valid). Since the authors had educational background, experience, work, expertise, and motivation that encouraged the writing of Tafsīr Tarbawī. The existing preassumption associated with the formulation of the educational concept and the belief in the existence of educational concept in the Qur'an did not lead those authors into excessive subjectivity. They adhered to the rules of Qur'anic exegesis, especially by following the previous interpreters, as we can see in the following discussions.

Paradigm of Tafsīr Tarbawī
Based on the books investigated in this study, there were two major paradigms developed by the authors of Tafsīr Tarbawī. Those paradigms include, firstly, the paradigm that viewed the Qur'an as the source of educational values and secondly, the paradigm that viewed the Qur'an 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 Qur'an (Mudhafir, 2011).
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 Tarbawi) and Pendidikan dalam Perspektif al-Qur'an, 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 (theory and practice) of Islamic education as a particular discipline, but rather as an examination of the Qur'anic verses seen from educational perspective. The focus of this book was that Qur'an verses contain meaningful educational values for human's life (Nata, 2002). Other author, Ahmad, defined that his books were not aimed at examining the concept or science of Islamic education from Qur'an verses, but investigating educational values in Qur'an verses (Ahmad, 2017).
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 Qur'an from an educational perspective. This effort departed from the paradigm that Allah is the Supreme Educator (Rabb). According to this author, Allah should be referred and consulted in achieving educational concepts based on the Qur'an. The Qur'an is a spark of God's 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 (ideologies) 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 stronger than those two philosophies (Anis, 2012). In line with the second paradigm, Aam Abdussalam stated that the main source of Islam (read: Qur'an) will be able to provide more comprehensive and superior concept of teaching (education) than the learning concepts nowadays. The Qur'an is an educational source and education is the main mission of the Qur'an (Abdussalam, 2017).
Despite the difference in viewing the position of the Qur'an in developing Islamic education, all of the authors agreed that the Qur'an is the source of Islamic education. They also agreed with the paradigm of tawhīd (holistic-integral), comprehensive, balanced, of Islamic (Qur'anic) education. The author might use different terms of technical explanation. Abuddin Nata, for example, in his book used a moral (akhlāq) paradigm. According to him, although the Qur'an discusses about God (theology), but it is not a book of theology. The lesson directed by the Qur'an is that humans should have morality as God has, suitable with the level of their ability. The Qur'an contains stories of the Prophets. It does not mean that the Qur'an 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, 2002).

Sources of Tafsīr Tarbawī
Having studied the books of Tafsīr Tarbawī, this study found that the sources (reference) of Tafsīr Tarbawī were very diverse. Although the authors used the title "tafsir (Qur'anic interpretation), the source they referred to was not only the Qur'an, Ḥadīth, or the Qur'anic sciences (ulūm al-Qur'ān), or books of Qur'anic exegesis (kutūb at-tafāsir), but also to other relevant texts (intertext).
In short, with regard to the sources used as references to those Tafsir Tarbawi books, apart from the interpretation by narration (tafsīr bi al-ma'ṡūr) and interpretation by reason (tafsīr bi al-ra'y), references to other texts (intertexts) were also very dominant. According to the author's opinion, this intertextuality is a natural and a difficult thing to avoid in these days, where an exegete (mufassir) 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 author's intellectual honesty.
In short, this study found that the authors of Tafsīr Tarbawī books in Indonesia had an approach to refer to the opinions of other previous scholars or commentators of the Qur'an. Therefore, it can be inferred that they used intertextual method (Gusmian, 2002). What they do is synthesize opinions of previous scholars and combine them with the opinions of Islamic education experts.

Methods of Tafsīr Tarbawī
With regard to the method, after analyzing the books of Tafsīr Tarbawī, it is found that most of the interpretation methods used are mawḍū'ī (thematic) methods. According to Mahmud Arif, this method of mawḍū'ī is the most objective, actual, and responsive method of Qur'anic interpretation. It is objective, since through this method, the Qur'an is able to speak by itself. It is actual, since it lets the Qur'an trully live in society. And it is responsive since the Qur'an directly speaks and touches problems faced by society (Arif, 2015). According to Baidan, method of interpretation is a sets of guidances and rules chosen by an interpreter to approaching the Qur'an verses for the sake of certains goals aimed (Baidan, 2000: 2). However, they were varied in the application of this mawḍū'ī method. Some of them really followed the mawḍū'ī method strictly as described by al-Farmawi, and some others applied it loosely. Even some of them can be viewed as work of exegesis (which uses the mawḍū'ī method), 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 taḥlīlī (analytic) method, namely the book of Abuddin Nata, Tafsir Ayat-ayat Pendidikan (Nata, 2002)  Furthermore, the method of mawḍū'ī applied in Tafsīr Tarbawī books was also different from one to another. There were authors who strictly followed al-Farmawi's methodology (Farmawī, 1977), but a lot of scholars who applied mawḍū'ī (thematic) method loosely, as done by Nurwadjah Ahmad and Ahmad Munir. However, there is an opinion that mawḍū'ī method is a model of interpretation that departs from a particular theme and collects Qur'anic verses based on these themes, the book of Abuddin Nata can also be categorized as using mawḍū'ī method; because it raised a theme, from a number of verses discussed (Compare with El-Tahir El-Misawi's formula about main categories of mawḍū'ī approach in tafsir, among others first, chosing a theme a focus of Qur'anic interpretation activity; and second, emphasizing on the idea that the Qur'an is an integral cohenernce consisting of its parts) (Misawi, 2006).
In short, there are books of Tafsīr Tarbawī which strictly use the method of interpretation, in this case the mawḍū'ī and tahlilī (analytic) methods, on the one hand, and there are also which are loosely, even inclined not to use the exegesis method, on the other hand. The second category can not be classified as a work of exegesis (tafsīr al Qur'ān). The second group can be better categorized as an Islamic education books because their discussion are similar to a regular book (Islamic education books). In this case, the Qur'an verses are cited only to support (as argument/dalīl) the ideas that are being developed. This can be seen in the book of Ahmad Munir (Munir, 2008), Syahidin (Syahidin, 2009), Nanang Gojali (Gojali, 2013), and Kadar M. Yusuf (Yusuf, 2015).
Nevertheless, the discourse of Tafsīr Tarbawī in terms of formulating the concept of Islamic education from the Qur'an has been carried out by using method of tafsir mawḍū'ī of Farmawī. This effort was done by Rosidin (Rosidin, 2010(Rosidin, , 2013, Akhmad Alim (Alim, 2014), Abuddin Nata (Nata, 2016), and Aam Abdussalam (Abdussalam, 2017). All of them even offered and explained the method of Tafsīr Tarbawī and how to apply it.
The Tafsīr Tarbawī method which is offered, more or less, as follows (Rosidin, 2015): 1. Select or define the Qur'anic issues which will be studied thematically; 2. Trace and compile verses relating to the problem set; verses makkiyyah and madaniyyah; 3. Organize the verses in accordance with the chronology of the downward period; with the knowledge of asbāb an-nuzūl; 4. Know the correlation (munāsabah) of the verses in each chapter; 5. Prepare a discussion on the themes in the outline that is suitable, systematic, perfect and complete; 6. Complete the discussion and description with Ḥadīth, if it is deemed necessary, so that the explanation becomes more perfect and clearer; 7. Study the verses thematically and thoroughly by compiling similar-sounding verses, compromising between 'ām and khāṣ, muṭlaq and muqayyad, syncing seemingly contradictory verses, explaining the nāsikh-mansūkh, 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 mawḍū'ī of al-Farmawī. To some extent, the same thing was offered by Akhmad Alim and Aam Abdussalam. Yet, Aam Abdussalam added bayānī approach (a part of Balāghah) in his mawḍū'ī method process (Abdussalam, 2017).

The Structure of Tafsīr Tarbawī
In terms of the way the book-writing were structured and the way the books were interpreted the verses (exegesis), it can be said that not all of Tafsīr Tarbawī books followed standard framework of Qur'anic exegesis. The popular framework of Qur'anic 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 (etymology meaning), Arabic (semantic and semiotic analyses), asbāb al-nuzūl (the cause of revelation), munāsabah (correlation), hadīth (prophet's saying), principles and sciences of the Qur'an, mufassir's thought, and its intertextuality with other works. 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 Qur'anic exegesis (kutūb at-tafāsīr).
In short, there are some Tafsīr Tarbawī books that have been worth mentioning as the works of Qur'anic exegesis while some are more appropriately called as the works of Islamic education. The books that fell into the first category, for instances, are Tafsir

The Objectivity of Tafsīr Tarbawī
As a matter of fact, Tafsir Tarbawi is not Qur'anic exegesis (as usual), nor is it really a part of Islamic education works. However, Tafsīr Tarbawī may be regarded as a new trend or pattern in interpreting the Qur'an (Farmawī, 1977;Shihab, 2003). The aforementioned new pattern can bee seen from how this work is seemingly generated from the certain interpreters' assumptions and pre-assumptions before they interpret the Qur'an.
According to Fazlur Rahman, in addition to Quran's exegesis methods, pre-assumptions is another thing causing the differences in the pattern of tafsīr (Rahman, 2002). Regarding this, Muhammad Huseyn Ṭabaṭabā'ī contends against the interpretation of the Qur'an 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 Tafsīr Tarbawī seem to interpret the Qur'an 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. Ṭabaṭabā'ī, responding to this kind of interpretation, views that an interpretation based on a specific expertise is called taṭbīq (implementation), not tafsīr (explanation) of the Qur'an.
Al-Ṭabāṭabā'ī differentiates between term tafsīr and term taṭbīq. According to him, tafsīr is an activity to find the nature, goal, and meaning of the Qur'an. This effort can be carried out by thinking deeply and using method of Qur'anic interpretation of the Qur'an by the Qur'an (tafsīr al-Qur'ān bī al-Qur'ān). While, taṭbīq is a scientific analysis based on and using a certain approach such as philosophy, Islamic jurisprudence (fiqh), 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 Qur'an; while the second is to answer the question: where the Qur'an should be brought? (Ṭabāṭabā'ī, 1997).
In interpreting the Qur'an, a mufassir sometimes imposes an interpretation by inserting foreign ideas into the Qur'ān (aṣ-Şauwi, 1995). Often times, an interpreter does interpret the Qur'an subjectively without considering the context of each verse, either its external-historical context (siyāq tārikhiyyah) or its internal context (siyāq dākhiliyyah).
The critique of this kind of subjective interpretation comes from scholars such aż-Żahabī (aż-Żahabī, 1986) and Amīn Khullī (al-Khūlī, 1962). They argue that such interpretation leads to the interpreters' interests which are subjective and partial, and therefore unable to present the universal value of the Qur'an. This subjectivity, to some extent, also appears in the works of Tafsir Tarbawi (Munir, 2008).
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 tafsīr is a result of mufassir's responses when they try to understand the Qur'an 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 Qur'an, is strongly influenced by the interpreters' historical background and assumptions (Kurzman, 1998).
With regard to this, Amina Wadūd says that no interpretation is truly objective; each interpretation tends to reflect the subjective choices and its relativity (Muhsin, 1994). Moreover, Ḥasan Ḥanafi said that every interpretation, either using narrative approach (bi alriwāyah) or by reason (bi al-ra'y), always departs from an interest. There is no interpretation which is entirely objective, absolute, and universal (Ḥanafī, 1995). He further suggests that an interpretation should be one-side, solving, and transformative (Ḥanafi, 1995). In the same vein, Ḥanafi and Naṣr Ḥāmid Abū 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.d.). According to Abū Zayd, the Qur'an is the absolute religious texts from its lafaẓ, but once it interacts with human reason, its absolute meaning shifts onto diverse meaning (Darrāz, 1960;Zayd, 1992).
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 interpretations. He suggests that there must be limitations for building meaning from a text (Saeed, 2006). 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 interpretation. For that reason, he suggests that mufassir give their attentions to linguistic context which includes both a broader context-the entire content of Qur'an-and 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, 2015).
Subjectivity elements in Tafsīr Tarbawī are rather visible. It is seen from books of Tafsīr Tarbawī while the authors of Tafsīr Tarbawī translate or interpret the Qur'an verses. Educational approach in interpreting the verses, to some extent, is influencing their product of interpretation (tafsīr). For instance, when we take a close look at a translation of QS. al-Fātiḥah [1]: 2, the authors of Tafsir Tarbawi translate word rabb in the phrase rabb al-'alamīn by "pendidik" (educator) (Anis, 2012). 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 (Nata). 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, 2015). While translating and interpreting word rabb as The Educator (Allah Sang Pendidik) Aam Abdussalam cites al-Maudūdī and al-Ashfahānī. Based on his study on word rabb in the Qur'an specifically and comprehensively, Abu al-'Ala al-Maudūdī opines that the the most basic and dominant meaning from word rabb is tarbiyyah (education). In same tone, al-Ashfahānī says that the root word of word Rabb is tarbiyyah (education) (Abdussalam, 2017;Al-Maudūdī, n.d.;Qāsim, n.d.). The explanation/interpretation on QS. al-Fātiḥah [1]: 2 that Allah is Murabbī (Educator) is exist in almost all books of Tafsīr Tarbawī.
Other most referred and interpreted verse pedagogically in Tafsīr Tarbawī books is QS. al-'Alaq [96]:1-5. This verse is usually used as an argument (dalīl) for the concept of teachinglearning in Islamic education (Anis, 2012;Gojali, 2013;Harun, 2013;Nata, 2002;Yusuf, 2015). Word Iqra' is the key in formulating and developing Islamic education concept. Aam Abdussalam discusses this QS. al-'Alaq [96]:1-5 as the paradigm of Islamic education (instruction) (Abdussalam, 2017). According to Abdussalam, word Iqra' at least contains three main points. Firstly, the recognition of the existence of human being as an educative creator. The pattern of insha (command) sentence indicates that human being existence; second, the recognition of all entities, both concrete and abstract, and all verses, both qur'āniyyah (the Qur'an verses) and kawniyyah (the universe) as the source of teaching-learning activities. The pattern of sentence by omitting the object of word iqra' strongly indicates the general and broad meaning; and third, the recognition of tawḥidullāh (monotheism/the oneness of God) as the main principle in developing learning model. The clauses "al-lażi khalaq. Khalaq al-insān min 'alaq" as 'illat (the cause) for the previous clauses indicate that those sentences are the main principles (Abdussalam, 2017;Wahyudi, 2016).
From QS. al-'Alaq [96]:4, the authors of Tafsīr Tarbawī also formulated the concept of media of education (instruction) (Pito, 2018;Ramli, 2015). Based on linguistic analysis (balāghah in Arabic linguistic), Abdussalam for instance says that word al-qalam can be understood as indicating a great principle that learning (instruction) is not direct, but need medium. Furthermore, by bayānī analytical approach, Abdussalam explain that word al-qalam here represents all kind of medium in learning. His conclusion, Abdussalam uses majāz mursal with linguistic rule iṭlāq al-khāṣ wa irādat al-'ām (mentioning what is specific but what is meant is general) (Abdussalam, 2017). 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, 2012).
In addition, the other most commonly quoted verse pertaining to the concept of education is QS. al-Raḥman [55]: 1-4. This verse is usually cited as the argument (dalīl) for the principle of Islamic education or the concept (characteristic) of educator in Islamic education that is raḥmaniyyah (mercy) (Abdussalam, 2017). This verse, according to Muh. Anis, guides an educator to develop an education based on raḥmah (mercy). Allah, The Educator (Zat Yang Maha Mendidik, Anis' word) 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, 2012).
Those are some unique (read: different) translations/interpretations (Bühler, 2002) in Tafsīr Tarbawī books. Those different interpretations are apparent mainly in the works which are categorized as having paradigm that the Qur'an is the theoretical-technical source of Islamic education, such as book of Muh. Anis, Akhmad Alim, and Aam Abdussalam.
Included to this category is book of Syahidin, Menelusuri Metode Pendidikan dalam al-Qur'an which offers methods of teaching of Pendidikan Agama Islam (Islamic Religious Education) based on the Qur'an (Syahidin, 2009). This paradigm is in line with the spirit held by Moslem revivalists of the 20 th century with the jargon "at-rujū' ilā al-Qur'ān wa as-Sunnah" (back to the Qur'an and Prophetic Tradition). For them, the Qur'an is a solution for all problems of human lives. The Qur'an is also believed to contain all sciences and otherwise; those all sciences should be Islamized (it is known as islamization of sciences). This belief is seemingly held by some Tafsīr Tarbawī authors in developing Islamic education system based on the Qur'an. Therefore, it may also be understood that some books of Tafsīr Tarbawī 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, 2009).

CONCLUSION
The Qur'an is believed to be the source of Islamic education. As seen in Tafsīr Tarbawī books, some Indonesian scholars have attempted to understand the Qur'an by using educational approach. The motives and aims of Tafsīr Tarbawī can be divided into two: first, to find and develop the concept (theory and practice) of Islamic education based on the Qur'an; and second, to generate educational values from Qur'an. The last can be seen from books of Tafsīr Tarbawī as a subject matter in the faculty of Tarbiyah and Teacher training (Education) 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 Tafsīr Tarbawī 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 Tafsīr Tarbawī in Indonesia in general were lecturers of Tafsīr Tarbawī who have educational background in the field of interpretation of the Qur'an and or Islamic education. On average, they already had doctorates, and many of them are now professors. From the perspective of 'Ulūm al-Qur'an (Qur'anic sciences), Tafsīr Tarbawī in Indonesia generally used the thematic interpretation method (mawḍū'ī), by combining the types of interpretations by reason (bi al-ra'y) and interpretations by narration (bi al-ma'ṡūr). The source of reference for interpretation also combined the dirāyah (reason) and riwāyah (history), as well as the works of commentators and scholars (intertext).
Taking the authors' profile (educational background, job, and expertise), method, and source of Tafsīr Tarbawī into account, the interpretation of Tafsīr Tarbawī is relatively safe (valid). Tafsīr Tarbawī can be considered a legitimate and acceptable interpretation of the Qur'an. However, educational approach in interpreting the Qur'an, made Tafsir Tarbawi seemingly quite subjective, especially in the first form of Tafsīr Tarbawī. The authors' preassumption (motive of writing, paradigm, and so on) in writing Tafsīr Tarbawī has resulted, to some extent, in different product (read: lawn at-tafsīr). As a new trend in the field of Quranic interpretation (tafsīr), Tafsīr Tarbawī may be regarded as a type/colour of Quranic interpretation (lawn at-tafsīr). In terms of its contribution, however, the works of Tafsīr Tarbawī have contributed to the development of Islamic Education, both in the methodological level and the results. From a methodological point of view, Tafsīr Tarbawī books had offered a method (tafsir) for the development of the Tafsīr Tarbawī (educational interpretation), while in terms of the results, Tafsīr Tarbawī books in Indonesia had not only helped strengthen the basic concepts and principles Islamic education (education as a value), but also had formulated the science or theory of Islamic Education (in the form of components of Islamic Education).