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The writing discusses story of Noah (peace be upon him) in the Quran. The story will be approached by philosophical hermeneutics is conceived by Heiddegger and Gadamar. The main questions of the article are why and how the meaning of the story for Arabic people especially and for Moslem (human kind) generally. Finally, the result shows that Prophet Nuh is one of important ancestors for Arabic people and those people had listened and seen some historical events related to this prophet and his people. Moreover, the story teachs human being to surrender to Allah as it will lead them to appreciate all creations in this universe.

AN ANALYSIS OF SUFI INTERPRETATION ON THE CONCEPT OF TAUBAT (REPENTANCE) IN THE QUR’AN. Islam actually provide space for the remission of sins, called the Taubat. However, not all Muslims understand the true nature of repentance (Taubat al-Nasuha). This paper examines the verses related to the meaning of repentance. The analysis was performed by using an approach based on the books of Sufi commentary of Ibn Arabi, at-Tustari and Sa’id Hawwa. In the sufi perspective, the fundamental meaning of repentance is istimrar (continuous) and followed by good deeds. The penance like this that can eliminate the error and sin. Repentance must be accompanied by good deeds that can be watched by others. The repentance does not achieve the expected goals to replace evil with kindness when no attempt to repair one’self and the community. Therefore, according to this perspective, efforts to create a society that is always close to God can only be reached via collective Sufism. Penance must be preceded by recognition of self as a person who is subject to surrender (muslimain) in totality untill he feels dissolved in the impermanence. Kata Kunci: penafsiran sufistik; makna isyari

This article discusses the thinking of Haji Agus Salim about aqîdah, sharî‘ah, and Ihsân. Regarding the Agus Salim’s thinking about Aqeedah, he covers the concept of tawhîd (the deity), destiny (God’s provision) and resignation (surrender). While thinking associated with sharî‘ah contains ideas in social and ritual. The idea of charity was oriented at a picture of the attitudes and virtues in Islam that applied. Haji Agus Salim patterns of thought very dialectic and dynamic that unites the mind with the teachings of Islam as well as enriched with actual discourse and historical dimensions.

This paper attempts to answer how Islamic Women define the concept of beauty in Ponds advertisement white beauty facial foam and body lotion on television. This study uses a socio-semiotic approach described through three aspects of social context, namely field, tenor, and mode. It argues that Ponds’ definition of a beauty only refers to physical standards, that is, women who have white skin and use both Ponds White Beauty Facial Foam and Foam Body Lotion. Further, television through Ponds advertising is considered as a commercial institution that supports the main idea of capitalism. However, Islamic women consider beautiful physically and spiritually. It suggests that the beautiful women are those who obey and surrender to Allah SWT. In short, Islamic women do not agree with the meaning of beauty resulted from Ponds White Beauty Facial Foam and Ponds Body Lotion advertisement. Rather, beauty consists of both body and, more importantly, soul.

Contrary to the general and common idea that Islam etymologically means submission, surrendering, servitude or even slavery, this paper tries to prove just the opposite, that Islam is a protest, an opposition and a revolution. The term Aslama, in fact, is ambiguous. It means to surrender to God, not to yield to any other power. It implies a double act : first, a rejection of all non-Transcendental yokes; and second, an acceptance of the Transcendental Power. Islam, by this function, is a double act of negation and affirmation. This double act is expressed in the utterance “I witness that there is no god except the God.”