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Zakat dan Jizyah Sebagai Pengendali Sistem Moneter: Sebuah Kajian Konseptual Wahyu Nugroho; Syamsuri Syamsuri; Syamsuddin Arif; Dzul Fadli
Islamic Economics Journal Vol 5, No 2 (2019)
Publisher : University of Darussalam Gontor

In the history of Islamic civilization, a state guarantees the resource availability through the role it's government, so it can maintain the welfare of its people. The government is free to determine the state’s income policy, which must be fair and not violate sharia. Among the state income policies in Islam are zakat and jizya. Zakat is imposed on Muslims, while jizya is on non-Muslims. History records that both can influence the monetary economy in Muslim countries. Principally, these two are not the same. So, the purpose of this research is to find the concept of zakat and jizya as monetary controllers. This research uses the qualitative method of historical approach, by using past data to understand the events that took place at the moment.The concept of zakat is worship for Muslims to get closer to God and purify the wealth. Meanwhile, jizya is required from non-Muslims as a form of obedience to the government which guarantees their lives in an Islamic state. Moreover, both can affect state's monetary. Because when a Muslim pays zakat, it will increase wealth distribution (aggregate demand), as a result, the recipient becomes prosperous, with the assumption that they will invest. This investment will shift the demand for money (aggregate supply) so that the number of goods and services also increases. Meanwhile, jizya is distributed to government operations including security, so that security can also increase public confidence in carrying out real economic activities, production, distribution, and consumption. Therefore, if zakat and jizya are managed properly, they will keep inflation down. Moreover, it can even eliminate the economic crisis and improve people’s welfare.

Epistemologi dan Teologi dalam Pemikiran al-Ghazali tentang Ilmu Kasyf Syamsuddin Arif; Kholili Hasib; Zainal Abidin; Neneng Uswatun Khasanah
TSAQAFAH Vol 16, No 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.4765

Epistemologi dalam tradisi tasawuf memiliki karakter yang intuitif, metafisik dan illuminatif. Salah satu bentuk epistemologi tasawuf imam al-Ghazali adalah kasyf. Pengetahuan kasyf merupakan pengetahuan tertinggi dalam pandangan imam al-Ghazali. Pengetahuan kasyf merupakan bentuk pengintuisian yang melibatkan jiwa, hati dan akal. Menurut imam al-Ghazali, pengintuisian melalui jalan kasyf merupakan limpahan dari Allah swt. Tetapi, seseorang yang mengalami pengintuisian ini apabila jiwa dan hatinya bersih. Selain itu akal yang mengalami pengintuisian ini adalah bukan akal diskursif dalam pengertian biasa. Tetapi bagi imam al-Ghazali ada bagian akal yang dalam disebut intellektus. Jiwa yang mengalami kasyf ia mendapatkan pengalaman spiritual hingga kondisi jiwanya itu berada pada posisi tinggi. Pengetahuan yang dimiliki dan masuk ke dalam jiwa menjadi pengetahuan yang tinggi pula. Melihat realitas dunia tidak seperti pandangan mata orang awam dalam kesadaran biasa. Sehingga pemahaman tauhidnya juga berbeda dengan pemahaman tauhid orang biasa. Seorang yang mendapatkan limpahan kasyf ini disebut muqarrabun. Melihat alam tidak seperti orang biasa melihat alam. Ia mendapatkan penemuan-penemuan pada tiga aspek. Penemuan hal (perasaan), penemuan kognitif (ilmu) dan penemuan tertinggi yaitu penemuan berupa pengintuisian terhadap kewujudan. Pada penemuan kognitif ini kasyf dapat difungsikan sebuah sebuah metode pengetahuan. Ia melalui beberapa fase. Fase pertama melibatkan ilmu rasional-empirik, kemudian dilanjutkan dengan proses intuitif sehingga sampai mencapai hakikat sejati. Berarti perspektif dalam tasawuf imam al-Ghazali memerlukan pengkajian ilmu sains (thabi’iyyat), dan ilmu thabi’iyyat harus ditimbang sebagai wasilah pada puncak tauhid. Epistemologi harus didasarkan pada teologi.

Tekstualisasi al-Qur’an: Antara Kenyataan dan Kesalahpahaman Syamsuddin Arif
TSAQAFAH Vol 12, No 2 (2016): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

In recent decades al-Qur’an has been the subject of increasing interest among scholars in the Muslim world as well as in the West. One of the most important issues that most researchers are dealing with pertains to its textualization –that is, how al-Qur’an was transformed from oral tradition into the written text as we have it today; how the Revelation was received and recorded, circulated and passed down from generation to generation, in both the ancient way of memorization and through the methods of reading and writing, as rigorously and accurately as it should be. Although initially the contents of al-Qur’an were widely distributed in the memories of men (i.e. the Prophet and his Companions), they were also written down piecemeal on various materials. The compilation and codification of the al-Qur’an was accomplished under the authority of Caliph Abu Bakr, and the standard codex (al-muṣḥâf al-imâm) was produced during the Caliphate of Utsman in order to bring consensus among the Muslim community both with regard to recitation and orthography (al-Rasm al-‘Utsmâniy). Given its paramount importance in Islam, the history of Qur’anic text will remain of perennial interest to both Muslim and non-Muslim researchers as it could be manipulated, distorted or exploited by those pursuing their own goals for polemical or political reasons. The present article addresses such concerns with a view to separating the wheat from the chaff in the textual history of al-Qur’an.

Zakat dan Jizyah Sebagai Pengendali Sistem Moneter: Sebuah Kajian Konseptual Wahyu Nugroho; Syamsuri Syamsuri; Syamsuddin Arif; Dzul Fadli
Islamic Economics Journal Vol. 5 No. 2 (2019)
Publisher : University of Darussalam Gontor

In the history of Islamic civilization, a state guarantees the resource availability through the role it's government, so it can maintain the welfare of its people. The government is free to determine the state’s income policy, which must be fair and not violate sharia. Among the state income policies in Islam are zakat and jizya. Zakat is imposed on Muslims, while jizya is on non-Muslims. History records that both can influence the monetary economy in Muslim countries. Principally, these two are not the same. So, the purpose of this research is to find the concept of zakat and jizya as monetary controllers. This research uses the qualitative method of historical approach, by using past data to understand the events that took place at the moment.The concept of zakat is worship for Muslims to get closer to God and purify the wealth. Meanwhile, jizya is required from non-Muslims as a form of obedience to the government which guarantees their lives in an Islamic state. Moreover, both can affect state's monetary. Because when a Muslim pays zakat, it will increase wealth distribution (aggregate demand), as a result, the recipient becomes prosperous, with the assumption that they will invest. This investment will shift the demand for money (aggregate supply) so that the number of goods and services also increases. Meanwhile, jizya is distributed to government operations including security, so that security can also increase public confidence in carrying out real economic activities, production, distribution, and consumption. Therefore, if zakat and jizya are managed properly, they will keep inflation down. Moreover, it can even eliminate the economic crisis and improve people’s welfare.

Tekstualisasi al-Qur’an: Antara Kenyataan dan Kesalahpahaman Syamsuddin Arif
TSAQAFAH Vol. 12 No. 2 (2016): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v12i2.759

In recent decades al-Qur’an has been the subject of increasing interest among scholars in the Muslim world as well as in the West. One of the most important issues that most researchers are dealing with pertains to its textualization –that is, how al-Qur’an was transformed from oral tradition into the written text as we have it today; how the Revelation was received and recorded, circulated and passed down from generation to generation, in both the ancient way of memorization and through the methods of reading and writing, as rigorously and accurately as it should be. Although initially the contents of al-Qur’an were widely distributed in the memories of men (i.e. the Prophet and his Companions), they were also written down piecemeal on various materials. The compilation and codification of the al-Qur’an was accomplished under the authority of Caliph Abu Bakr, and the standard codex (al-muṣḥâf al-imâm) was produced during the Caliphate of Utsman in order to bring consensus among the Muslim community both with regard to recitation and orthography (al-Rasm al-‘Utsmâniy). Given its paramount importance in Islam, the history of Qur’anic text will remain of perennial interest to both Muslim and non-Muslim researchers as it could be manipulated, distorted or exploited by those pursuing their own goals for polemical or political reasons. The present article addresses such concerns with a view to separating the wheat from the chaff in the textual history of al-Qur’an.

Epistemologi dan Teologi dalam Pemikiran al-Ghazali tentang Ilmu Kasyf Syamsuddin Arif; Kholili Hasib; Zainal Abidin; Neneng Uswatun Khasanah
TSAQAFAH Vol. 16 No. 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.4765

Epistemologi dalam tradisi tasawuf memiliki karakter yang intuitif, metafisik dan illuminatif. Salah satu bentuk epistemologi tasawuf imam al-Ghazali adalah kasyf. Pengetahuan kasyf merupakan pengetahuan tertinggi dalam pandangan imam al-Ghazali. Pengetahuan kasyf merupakan bentuk pengintuisian yang melibatkan jiwa, hati dan akal. Menurut imam al-Ghazali, pengintuisian melalui jalan kasyf merupakan limpahan dari Allah swt. Tetapi, seseorang yang mengalami pengintuisian ini apabila jiwa dan hatinya bersih. Selain itu akal yang mengalami pengintuisian ini adalah bukan akal diskursif dalam pengertian biasa. Tetapi bagi imam al-Ghazali ada bagian akal yang dalam disebut intellektus. Jiwa yang mengalami kasyf ia mendapatkan pengalaman spiritual hingga kondisi jiwanya itu berada pada posisi tinggi. Pengetahuan yang dimiliki dan masuk ke dalam jiwa menjadi pengetahuan yang tinggi pula. Melihat realitas dunia tidak seperti pandangan mata orang awam dalam kesadaran biasa. Sehingga pemahaman tauhidnya juga berbeda dengan pemahaman tauhid orang biasa. Seorang yang mendapatkan limpahan kasyf ini disebut muqarrabun. Melihat alam tidak seperti orang biasa melihat alam. Ia mendapatkan penemuan-penemuan pada tiga aspek. Penemuan hal (perasaan), penemuan kognitif (ilmu) dan penemuan tertinggi yaitu penemuan berupa pengintuisian terhadap kewujudan. Pada penemuan kognitif ini kasyf dapat difungsikan sebuah sebuah metode pengetahuan. Ia melalui beberapa fase. Fase pertama melibatkan ilmu rasional-empirik, kemudian dilanjutkan dengan proses intuitif sehingga sampai mencapai hakikat sejati. Berarti perspektif dalam tasawuf imam al-Ghazali memerlukan pengkajian ilmu sains (thabi’iyyat), dan ilmu thabi’iyyat harus ditimbang sebagai wasilah pada puncak tauhid. Epistemologi harus didasarkan pada teologi.

Ibn 'Arabi and The Ambiguous Verses of the Quran: Beyond The Letter and Pure Reason Syamsuddin Arif
DINIKA : Academic Journal of Islamic Studies Vol. 4 No. 2 (2019)
Publisher : UIN Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/dinika.v4i2.1711

This article attempts to clarify this issue and explain Ibn ‘Arabi’s interpretive method, particularly in dealing with the so-called ‘ambiguous verses’ (ayat mutashabihat) of the Holy Quran, on the basis of meticulous reading of several relevant chapters of his kitab al-Futuhat al-Makkiyyah (‘Meccan Illuminations’) and other treatises. The discussion reveals Ibn ‘Arabi’s approach to Quranic interpretation which rests on the assumption that all the possible meanings that the Arabic language allows for any given word or group of words in the Quran are valid, and that rejection of any one of these meanings would imply limiting God’s knowledge and inappropriately saying that God was unaware of the various ways in which His Word could be interpreted. In contrast to the theologians (Mutakallimun) and philosophers (Falasifah), Ibn ‘Arabi rejects rational interpretation (ta’wil ‘aqli) outright. If reason finds the ambiguous verses of the Quran unacceptable, this only proves its own imperfection and failure to comprehend, not the necessity of interpretation. While he insists that one’s reading of the Quran must conform to the Arabic language as spoken by its original recipient, Ibn ‘Arabi more often than not offers surprising and highly original interpretations that seek to unveil the mystical treasures hidden in the text.

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