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[Al-Bu’du al-Tajdidi fi ‘ardi Mabahits al-Iman fi Rasail al-Nur ]]>
<![CDATA[Sujiat Zubaidi Sholeh]]>;
<![CDATA[Dahniar Maharani]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v3i2.3500
<![CDATA[Keeping faith is a basic need for Muslims in a meaningful manner, so that this activity cannot be separated from the lives of each individual. On the other hand, the development of the era with several shifts in values maked to shift the position of this need. Which requires a renewal in the method of presenting it according to the times. So in this study, the researcher tried to analyze the method of Bediuzzaman Said Nursi with his Rasail Nur in presenting a study of faith that is in accordance with this era as a manifestation of renewal of Islamic thought. This method which is different from the methods initiated by the previous scholars does not only contain theory, but also the applicative guidance of the theory. In theory, Ustadz Nursi explained it with methods: (1) it does not enter into thedebate of the kalam cleric (2) calls on reason and heart (3) concludes with modern natural science (4) focuses on contemporary issues (5) repetition and analogy (6) call to action. And applicatively, he mobilized to: (1) focus on devotion to the Qur’an and faith (2) maintain real sincerity in everyday life (3) maintain ukhuwah Islamiyah and strengthen jama’ah.]]>
<![CDATA[Al-Afghani dan Akar Pembaharuan Sosial-Teologi (Studi Kitab al-Radd ‘ala al-Dahriyyin) ]]>
<![CDATA[Asrul Asrul]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v3i2.3496
<![CDATA[This study provide an investigation about Jamaluddin al Afghani and his critique of materialism, an idea that push aside the spiritual values (religion). His thought attract more attention since he refuse the idea by the concept of faith to Allah and the judgement day. This concept normally used to strengthen Moslem’s theology. In the era of al Afghani, Moslems experienced a problem of Aqidah caused by the idea of Dahriyyun. Al-Afghani then write a book Risalah ar raddu ‘ala dahriyyin as a response to the problem, he provides the history, the form, the purpose, the negative effect of materialism also formulate the value of faith that can be applied. He deliver the concept of Arkan –Sittah, which has 2 main point, first tsalisah aqaid to lead a logic and second, salasah khisol to purify a soul, socialtheology concept aimed to awake Moslems from the risk of materialism.]]>
<![CDATA[Konsep Kebenaran dalam Perspektif Islam dan Barat (Studi Komparatif) ]]>
<![CDATA[Dedy Irawan]]>;
<![CDATA[Ridani Faulika Permana]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3965
<![CDATA[This paper is written to discuss a problem of truth caused by westernization of knowledge in Islamic world. According to the western civilization, the truth is relative. Nothing is absolute. It is because they have made human as measurement of all things which have just been depending on fives senses and reason with philosophical speculation in secular life. The dichotomy of reality and truth could not be avoided. Therefore, this paper tries to explain the concept of truth in Islamic and Western view. Hopefully, this research could benefit all Moslem people to view the reality and the truth. It is absolutely urgent for a Moslem to know characteristic of Islamic concept of truth as the basis of the Islamic worldview such as concept of God, concept of man, and concept of nature.]]>
<![CDATA[Pursuing Happiness In Modern Era; Study On Hamka’s Perspective ]]>
<![CDATA[Maria Ulfa]]>;
<![CDATA[Erva Dewi Arqomi Puspita]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3960
<![CDATA[This paper aims to examine Haji Abdul Malik Karim Amrullah’s thought on happiness. He was known as Hamka, a multitalented Indonesian scholar. His thoughts influence many disciplines such as politics, literature, cultural history, and teachings of the renewal of Neo-Sufism. Hamka had found the relevance of the concept toward modern life. According to him, all people around the world have to admit that religion is the only way to solve all problems they have in this era and it is also the only way to reach happiness in their life. Through religion, the people would be able to manage their reason or mind and their attitude to receive any knowledge easily. So that, the people can achieve the happiness in any conditions.]]>
<![CDATA[Ikhtiyār dalam Pemikiran Ekonomi Islam; Perspektif Teologi ]]>
<![CDATA[Sakinah Fithriyah]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3966
<![CDATA[Ikhtiyār is not a strange term in Indonesian language. This word has been absorbed from Arabic language and being an important concept which has a place in Indonesian society worldview. Ikhtiyār as a key terminology in Islamic tradition has a close relationship with the discipline of economics. Both are speaking about ‘choice’ and human behavior. Comprehending the meaning of ikhtiyār as Syed Muhammad Naquib al-Attas has conveyed generates influences in viewing some concepts and ideas in the modern economy which certainly implicate Islamic economics thought. Furthermore, this study is conforming that the differences between Islamic economy and Western one could not only lie at the macroeconomy level, but also relating to the ideas and activities in microeconomy as well. In fact, both are inseparable at all.]]>
<![CDATA[Filsafat Ilmu Imre Lakatos dan Metodologi Pengembangan Sains Islam ]]>
<![CDATA[Mohammad Muslih]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3962
<![CDATA[This paper will discuss Imre Lakatos’ thought on research methodology which has been successful to reunite fundamental thought of Popper’s falsification and Kuhn’s paradigm shif and to make both of them being able to be used as scientific method to develop science at once. Exactly, this effort has a great contribution toward developing the philosophy of science because it is not only confirming that developing science should be done collaboratively and sustainably but also offering the method to make it happen. Furthermore, Lakatos’ offer provides “undeniable” assumption called “the hard core” as inseparable part of “scientific building”. This so-called the hard core has made Islamic science, which is based on religion, could be not only developed but also has found its foundation of methodology.]]>
<![CDATA[Paradigma Kalam Dalam Konservasi Lingkungan Menurut Said Nursi ]]>
<![CDATA[Nur Hadi Ihsan]]>;
<![CDATA[Moh. Isom Mudin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.4052
<![CDATA[This research departs from the fact that environmental conservation efforts are increasingly needed due to natural damage that increases continually. However, the instrumental and social efforts performed by the environmental activists are still partial and have not touched the fundamental aspects. Islam as a Religion and basis of comprehensive science could resolve this aspect. Rasa’il Nur, a masterpiece written by Sa’id Nursi supposed to offers a solution to the problem. This study aims to reveal the environmental conservation paradigm by Sa'id Nursi and find a new direction based on Islamic environmental conservation. This research is a literature study, qualitative models and figure studies, using critical-reflective analysis, with a kalam perspective. Nursi views the strong relationship of Tauhid (monotheism) and nature. Tauhid (monotheism) is the principle understanding to see the ecological elements which he calls the "God’s Sign". Human is supposed to see nature with the paradigm of 'harfi' instead of 'ismi'. The paradigm of ‘ismi’ which denied the divine value behind nature could be a reason for the environmental damage. As for ‘harfi’ perspective, the nature was inseparable from the divine’s side. The physical form of nature and its diversity are the visible book (kitab mandzur) and beautiful cosmos (syari’ah kauniyyah). Nature is a manifestation of ‘asma-ul khusna’, including the names ‘al-jalal’, ‘al jamal’ and ‘al quddus’. All ecological elements move and worship based on ‘mahabbah’. With these basics, Nursi denounced acts of destruction against nature.]]>
<![CDATA[Mendudukkan Kembali Makna Ilmu dan Sains dalam Islam ]]>
<![CDATA[Sofian Hadi]]>;
<![CDATA[Ari Ashari]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3963
<![CDATA[This article tries to explain the fundamental differences between science and knowledge. There has been a confusion of terms between them such as the usage of the term 'science' to indicate 'knowledge’ and vise versa. Semantic differences of the terms influence the confusion of meanings and terms agreed by scientists and language experts. Then the definitions of the both terms need to be explored and examined to avoid confusion and disordered thinking. Furthermore, the source of science is al-Qur'an and Hadith, while the fundamental source of knowledge is an empirical object. The recent advances in modern science and knowledge need to be observed, looking at what the Western civilization has done to separate religion and science because they have misunderstood the meaning of science which is could not be separated from religion.]]>
<![CDATA[Panca Indera dalam Epistemologi Islam ]]>
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3964
<![CDATA[This study was library research through several-mixed literature from Islamic doctrine which had been explained by several philosophers, jurist, also the sufis account. Rather than reconstructing its literal form, these Islamic thinkers based on Quranic revelation developed rational elucidation about five senses and their places in Islamic epistemological doctrine. This research found that Islamic tradition affirmed five senses as one of basic of human understanding. But, these potencies were given from Allah to the mankind for their capability to understand God’s sign. Which these signs can provide human understanding about physical reality as mere aspects of God’s sign in this physical world (dunyā). Furthermore, these understanding can be developed as true knowledge; wich will be asked at the day of judgement (qiyāmah).]]>
<![CDATA[Kontribusi Cendekiawan Muslim dalam Membangun Peradaban Islam ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>;
<![CDATA[Fadhillah Rachmawati]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i2.4110
<![CDATA[This articles aims with reference to three major periods of Islamic history, spesifically the period of the caliphate, colonial and independence (post-colonial). The author in this article also proves that the triumph and development of science in Islam cannot be separated from the role and contribution played by Muslim scholars from the process of writing, transitioning science, to transliteration and producing a monumental work that is beneficial to humanity. The process of Islamization of knowledge does not stop from one generation but is passed on to the next generation, starting from the revelations conveyed by the Prophet Muhammad to his companions, tab'īn, tābīut tābi'īn and passed on from one scholars to another. Thus, it can be concluded that since the time of the Prophet Muhammad SAW has introduced key concepts that are in accordance with the Islamic worldview which accumulates in the īman, islām and iḥsān.]]>
