On campus, we are familiar with numbers, theories and methodologies. However, values are often scattered in the hallways of academia. Knowledge without value is dry, and academic character without spiritual foundation is easily shaken. This is where tadarus al Qur'an finds its relevance, not just a ritual, but an academic culture that ignites the heart while sharpening reason.
Gus Baha (KH Ahmad Bahauddin Nursalim) reminded that learning the Qur'an does not stop at memorization and reading, but needs to touch ulumul Qur'an, the framework of knowledge that makes us read verses with a clear mind and the right context. “Learning the Qur'an is not just memorizing and reading, but understanding the discipline that surrounds it,” which emphasizes careful and contextual ijtihad. With clear language, Gus Baha calls the Qur'an a logical and bright book that can be a guide for critical thinking in the academic space.
In the realm of praxis, the Tadarus Litapdimas initiated by the Directorate of Islamic Higher Education (Diktis) of the Ministry of Religious Affairs during the Covid-19 pandemic shows how tadarus can become a scientific forum with spiritual value. In eight editions, more than 11,000 pairs of eyes listened to 15 best researches from PTKIN, proving that the ritual of reading accompanied by research review can expand the dissemination of knowledge and strengthen the tradition of academic discussion.
Why is Tadarus important on campus?
Tadarus is not just about reciting verses, but about internalizing and relating the meaning to life. A study at Pamulang University found that the habit of tadarus before KBM strengthens students' religiosity and discipline, two prerequisites for a solid scientific ethic. Prof. M. Quraish Shihab explains the meaning of tadarus as a process of repeated mutual learning, until the message of the Qur'an is lived and practiced by reading a little but understanding it is better than just reading without understanding. This idea emphasizes tadarus as a scientific, discursive, reflective, and action-oriented process.
PTKIN has a strong capital of ideas. UIN Sunan Kalijaga Yogyakarta's interconnection integration paradigm connects text (hadlarat al nash), science (hadlarat al ‘ilm), and philosophy (hadlarat al falsafah) as a triangle of mutual support, opening space for tadarus as a method of praxis that brings verses to the laboratory, and science findings to the interpretation room. Institutional transformation from IAIN to UIN demands an integrative curriculum, structuring study programs through Perdirjen Pendis No. 1429/2012 separating Hadith Interpretation into Qur'an and Interpretation Science (IAT) and Hadith Science, encouraging specialization as well as methodological deepening that can be supported by the tradition of academic tadarus.
Tadarus as an Ethical Filter in the Digital Age
The digital era brings the blessing of access, as well as a test of integrity. A recent study on PTKIN's academic culture highlighted ethos degradation, such as rampant plagiarism, declining reading and discussion culture, and ethical violations. The solution is to strengthen management, autonomy, literacy, and technology utilization. At this point, tadarus functions as a value filter that is repeated every day, honesty, trustworthiness, and seriousness, not just rules on paper.
Text similarity detection technology is important, but values are the foundation. Systematic studies on plagiarism detection emphasize a multidisciplinary approach, combining machine learning and ethical policies, which must be supported by a culture of honesty. Tadarus, as the opening of a leadership meeting, lecture, or research forum, inserts an ethical message, honestly acknowledging sources by building moral immunity against the culture of copying without attribution.
In line with that, Gus Baha often emphasizes the calming logic of fiqh that religion must make sense, and the law presents convenience (al masyaqqah tajlibu al taysir). The critical reasoning he developed places revelation as a guide to reason, not its opponent, an important asset for the campus to foster a mature and non-judgmental discussion culture.
Five Practical Steps for PTKIN
There are at least five practical steps that can be taken within PTKIN. First, the leadership routine tadarus, for 30 minutes before the weekly routine meeting. The leader as an example for the academic community is expected to be the guardian of “One Month, One Juz, One Khatmil Qur'an”. Second, 5-7 minutes of thematic tadarus at the beginning of class or seminar. Choose a relevant verse (trustworthiness, justice, adab demand knowledge), then a brief tadabbur that is related to the lecture material, in line with the meaning of tadarus as mutual learning and understanding of the content and context.
Third, weekly “Tadarus Riset” clubs, including article/book reviews, broadcasted online in the style of Tadarus Litapdimas to reach the public and familiarize reading culture, cross-program discussions. Fourth, integration in the curriculum (IAT & cross study programs). Developing learning outcomes that connect text, science, and values (interconnection integration triangle) by utilizing study program structuring as a policy basis. Fifth, value-based digital ethics. Integrating academic ethics training, anti-plagiarism tools, and tadarus “value rituals” as character fences.
Affirming the Tri Dharma of PT
In the end, tadarus unites the Tri Dharma of Higher Education. Namely, education and teaching (humanizing values), research (advancing knowledge), and community service (empowering action). The Law on the National Education System emphasizes the obligation of universities to organize education and teaching, research, and community service as a value tradition that must produce measurable benefits and social impact. With this spirit, a number of campuses have collaborated with scholars, clerics and masyayikhs to strengthen a cool and rational scientific culture. In a forum at one university, Gus Baha and Quraish Shihab emphasized the importance of ukhuwah through solving problems with wisdom, a valuable lesson for campuses that want to maintain diversity while advancing science.
Thus, tadarus al Qur'an is a social-academic investment that ignites the heart and mind. Together with Gus Baha's thought that revelation guides reason and ulumul Qur'an hones contextual reasoning where tadarus becomes an academic habitus that fosters integrity, strengthens research, and strengthens community service. In the era of information flooding and instant culture, tadarus provides a value compass so that knowledge does not lose its way. In the end, knowledge without values is only smart, not necessarily wise. Tadarus invites us to read with the heart, think with the mind, and practice for the community. If this tradition grows in PTKIN, we will not only produce scholars and researchers; we will produce human learners who enlighten the times.
