Tasfiyah
Tasfiyah is Journal of aqidah, philosophy, Islamic thought and Sufi discourse. which is published in collaboration, University of Darussalam Gontor with Institute for the Study of Islamic Thought and Civilization (INSISTS) Jakarta. Tasfiyah is published regularly, twice a year: February and August. as a journal of Islamic Thought and Civilization, editors accept all kinds of forms; either articles or research article as well, related to aqeedah discourse, the discussion of Islamic thought, philosophy, Sufism, and Kalam.
Articles
156 Documents
<![CDATA[Nazariyyatu al-Maqamat ‘Inda al-Syaikh ‘Abdul al-Qadir al-Jilaniy ]]>
<![CDATA[Imroatul Istiqomah]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i2.1856
<![CDATA[Maqamat is considered as the most important topic among the others in Sufism because it is the ethics and process of the heart and spirit that seeks to guide people for returning to Allah SWT. In “al-Ghunyah Lithalibi Thoriqi al-Haq ‘Azza wa Jalla,” al-Jilani—the Sufi figures who founded the Qadiriyah, the oldest and most widespread of the Muslim congregation— formulated the spiritual levels that a salik should take. Although al-Jilani does not call these spiritual levels as maqamat, but in the tradition of Sufism this is commonly called maqamat. Al-Jailani detailed the seven levels of the maqamat, namely al-taubah, al-zuhd, al-tawakkul, al-syukr, al-s}abr, ar-rid}hā and al-s}idq. Al-taubah is considered as the first gate for a salik to get God’s blessings in this world and the hereafter. Al-zuhd did not mean to leave the world at all, as long as it did not neglect man from God and could help the religion and the hereafter. This is what distinguishes between Al-Jilani’s thought and the others which means al-zuhd is to leave the world.]]>
<![CDATA[Sophist dan Pengaruhnya Terhadap Pemikiran Islam Liberal di Indonesia ]]>
<![CDATA[Hasib Amrullah]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1844
<![CDATA[The name Sophist, is rarely found in contemporary scientific discussion. But the model of thinking still exists in some scientific studies. This principle seemed to be a current which can not be avoided. In fact, because of the swift, this current propagates in the primary Islamic studies. It can be encountered in some of the growing discourse in the discourse of Islam’s in Indonesia. Essential nature of thought such sophist; opine not to seek the truth, relativism, agnosticism and skepticism converge in the paradigm of liberal thinkers in Indonesia. The principle of al-Lā adriyyah, al-’Indiyyah, and al-’Inādiyyah are still exist and grow without using the identity of sophist. Consequently, the argument collision impact on social clash of Islam and of itself the product of liberal thought into popular discourse. The absence of theological principles on Science discipline, anti-authority stance on the ‘Ulama’, plus the loss of judgment of right “Ḥaqq” and wrong “Bhaṭil” in the argument, show the influence of sophist into Islamic intellectual thinkers. This shows that the problem of thought may impact onto problematic attitude.]]>
<![CDATA[Problem Dualisme dalam Ontologi Filsafat Barat Modern dan Pascamodern ]]>
<![CDATA[Ismail al-'Alam]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i2.1852
<![CDATA[The problem of Dualism along the history of Western philosophy arise from full using of human ratio as the only source of knowledge, without refer to Holy Revelation in its original and final form. Ratio used in every speculation thinking about truth and reality. As an impact of these mode, according Heidegger’s argument in An Introduction to Metaphysics, the philosophers faced some inherent problems when they trying to explain what Being is. The problem is what Syed Muhammad Naquib al-Attas says as absolute-dichotomy on hakikat (an Indonesian word that refer to both Truth and Reality). Dialectically, the philosophers who emerge later always trying to solve this problem based on previously thought until now, when Postmodernism deconstruct subject, ratio, and Being. Even if their project is eliminate Being in philosophical reasoning, Postmodernists only shifting it without avoid the problem of Dualism.]]>
<![CDATA[Martin Seligman and Avicenna on Happiness ]]>
<![CDATA[Asep Awaludin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1840
<![CDATA[As the ultimate goal of every living soul, happiness has its own place in the hearts of the seekers and in the thoughts of the researchers. Being an elusive term to be discussed for its subjective meaning, happiness utilizes many disciplines of knowledge to be defined and understood fully. The idea of this study was to elaborate on the concept so the researchers might compile it in such a systematic way as to permit anyone to gain knowledge from it and lead them to attain true happiness. For this purpose, there should be prominent figures to obtain from them their ideas on the related concept. They are Martin Seligman and Avicenna; both are, no doubt, exemplary figures and exact credible persons for this study about happiness. This work attempts to analyze and compare their ideas on happiness. Each of them has their own unique concept of happiness since both come from very different backgrounds of study and worldviews. The results show that since Seligman brings his agenda in secular scientific positive psychology, as he stated. While Seligman stops in the temporary world, Avicenna on the other hand, does not. This is because Avicenna based his notion of happiness on a philosophical-religious approach. He emphasized that it is only through the knowledge of true reality i.e. God, one may then achieve absolute and true happiness, although, the conception he conducted was less applicative.]]>
<![CDATA[Qodiyyatu al-Suluk wa al-Jadzb ‘inda Ibn ‘Atha’illah al-Sakandari ]]>
<![CDATA[Moh Isom Mudin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1845
<![CDATA[This paper discusses about the theory of jadzb and suluk according to Ibn Atha’Allah al-Sakandari. A discussion of this theory is still rarely done by researchers of tasawwuf. In fact, this discussion is very important as part of the main goals of the Sufis, namely makrifat billah. For this reason, this study shows its significance. Using sufistic analysis, this study concluded that Ibn Ata’ Allah is one of Sufis that explore these two concepts more deeply, especially on the aspect of jadzb. Suluk is a normal way in achieving ma’rifat, while jadzb is a special way, namely by way of a “direct pull”. The first runs by “taraqqy” and the second one with “tadally”. For him, the Jadzb is more important than the suluk, because they may get to know God faster than the suluk. Jadzb gets “anwar mujawah” and suluk needs “anwar tawajjuh”. Roads of suluk and jadzb are representation of two levels of Ihsan. Suluk can be done by anyone so that it can be applied in society. Not so with Jadzb, for the researchers is difficult to apply to the public or anyone who wants to dive into the world of sufism.]]>
<![CDATA[Salafiyah: Sejarah dan Konsepsi ]]>
<![CDATA[Imdad Rabbani]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i2.1853
<![CDATA[This article discusses salafiyah in both history and conception. This is important to be studied further, because lately, especially in Indonesia there is an interesting phenomenon in which there is one group to identify themselves as salafi, slightly different from the mainstream of Muslims and claiming to be more strictly committed following the manhaj salaf al-sālih and the scholars which is in line with their understanding. One characteristic of this class is that it tends to be too strict in understanding religion so that it does not correspond to the wasatiyyah (mid) character of Islam. The consequence is that the exclusiveness shown by this group towards other Muslims, does not acknowledge the scholarly orbit of scholars outside the scholars who are inconsistent with their manhāj and consider their group alone who present the teachings of Islam in line with the understanding of the salaf. Another consequence is to easily mislead other Muslims when there is a difference between their understanding and the group. For this purpose, this paper attempts to retrace what is meant by the term salaf, the history of salafiyah development and some of the issues relating to first refer to its meaning on al-Qur’an, hadith, language and term.]]>
<![CDATA[Tajfif Manabi’ Takfir Ahl Islam ]]>
<![CDATA[Imdad Rabbani]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1846
<![CDATA[Throughout extended period of Islamic history, takfir among Muslims has been common practice whenever sectarian discord happens. Advancement of information technology today, especially social media, often reinforces this tendency. Voices based on scientific and objective study on such particular action and view to be deemed outside Islam and its committer as kafir are almost unheard of, or at least not given due attention. What is in vogue emotional outlook inspired by shallow fanaticism and boosted by decentralized public communication channels, which enable virtually anybody, even those with no authority, to comment on this issue. Therefore, it is imperative to examine views of ulama concerning this subject to provide Muslims with better equipment to respond to similar instances, whenever they might happen. This short paper is aimed at humbly contributing in this discussion, by presenting authoritative view of ulama coming from different scientific tradition concerning this debate. What is discussesd is definition of takfir and its context; how someone becomes Muslim and prohibition on declaring a Muslim kafir; some verses from Al-Quran and narrations of Prophetic Tradition which seem to call some major sinners to be kafirs and views of ulama on such verses and narrations; discussion on what may lead to justified takfir, i.e, violation of the two declarations of faith; and attitude to be adopted by contemporary Muslim. Among conclusion of this paper is the importance of cautious measure to declare kafir someone who already makes two declarations of faith, regardless of the motive.]]>
<![CDATA[Syed Abul Hasan Ali Hasani an-Nadwi Tentang Keruntuhan Peradaban, Pandangan Hidup, dan Pendidikan Islam ]]>
<![CDATA[Azhari Setiawan]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i2.1854
<![CDATA[This article aims to explore Syed Hasan Ali Nadwi’s views on the decline of civilization and the notion of Islamic worldview. First, the author describes about Syed Hasan Ali Nadwi’s life in a short bio. Second, the author explores Syed Hasan Ali Nadwi’s views and thoughts about the essence beyond the civilizations, its glory and decadence. Then I will elaborate Syed Hasan Ali Nadwi’s point of view about the worldview of Islam, what are the substances of an Islamic worldview and how far the worldview could bring civilizations to certain glories and decadence. My point of view on this article is the stronger worldview that Muslims have, the stronger civilization Muslims could establish. It all depend on how Muslims face the crisis of knowledge and the loss of adab by the right ‘knowledge’, right ‘choice’, and right ‘action.’]]>
<![CDATA[Asumsi Dasar Ilmu Pengetahuan ]]>
<![CDATA[Anton Ismunanto]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1842
<![CDATA[Every man understand that knowledge is important for their life, on the contrary, they understand that ignorance may have some bad impacts for their life. Yet, most people don’t really understand about what they mean by knowledge. This paper tries to explain about that. Firstly, this paper tries to make clear about the terms that’s being used in daily life that have correlation with knowledge. Then, this paper will give the details of the assumptions that correspond with knowledge. Starting with the ontogical assumption that will make clear about the nature of knowledge. It is including non-positive or non-empirical knowledge that possible to be obtained by man. Then, come to the epistemological assumption that explains about the types of inquiry knowledge. It is because the differentiations of each knowledges have their own consequence toward the different ways to inquiry it. Lastly, it will be clear that the axiological assumption talking about the influence of knowledges to the human life, will be including the ethics that have to be owned by every knowledgable person (every man whose knowledges are existed in their selfs). So, it will be clear for every reader about what they really mean with the word ‘knowledge’ in their daily words.]]>
<![CDATA[Dawabit al-Takfir ‘Inda Ibn Taymiyyah ]]>
<![CDATA[Nofriyanto Nofriyanto]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1847
<![CDATA[This article discusses the concept of takfir according to Ibn Taymiyyah. In the conception of takfir, he stated that takfir is part of sharia laws which has its own rules and guidelines. The rules and guidelines regarding this takfir, are uncomprimizing terms that should be fulfilled as well as the absence of the resistence. Thus there are two terms; first, is the intention; Secondly, the arrival of proof and strong evidence whereby the perpetrator that can not be unreasonable to do so because of ignorance. In addition, according to Ibn Taymiyyah, the takfir issues must be distinguished between individual takfir and general takfir. Individual takfir, leads to legal consequences that private individuals who’s accused by being kafir considered to have apostated from Islam. Instead, the general takfir is not so.]]>
