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[The Concept of 'Aqal in the Al-Qur'an ]]>
<![CDATA[Adib Fattah Suntoro]]>;
<![CDATA[Amir Sahidin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[University of Darussalam Gontor, Indonesia ]]>
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DOI: 10.21111/tasfiyah.v5i2.6312
<![CDATA[Discourse on the meaning of 'aqal is not as simple as it seems. The commonly translated 'aqal' pronunciation of "reason" does not actually fully represent the meaning intended by the original word. Because the word ‘akal’ in Indonesian is only related to intellectual activity or rational reasoning. This certainly results in a narrowing of the meaning of 'aqal itself. Therefore, this paper seeks to devise the concept of 'aqal in the Qur'an. Through the analytical-descriptive study of authoritative literature, It is found that in interpreting the 49 verses related to 'aqal the mufasir can not be separated from three contexts of discussion: about the universe or the power of Allah; about the infidels or opponents of Islam; And about the Kitab or Qur'an. On the basis of understanding the above verses, mufasir defines reason terminologically by summarizing it into two great terminology, related to rububiyyah and the uluhiyyah of Allah. In addition, to complete the meaning of 'aqal in the Qur'an, this article will also mention the views of philosophers, mutakallim and theologians, So it is increasingly seen that the meaning of 'aqal is not as simple as it is often translated with ‘akal’. Based on this study, it can be justified that the word 'aqal which Allah uses in the Qur'an contains a broad concept. ]]>
<![CDATA[Educational Thought of Shaykh Abdullah Fahim: A Review in the Study of Hadis ]]>
<![CDATA[Khairul Nizam Bin Zainal Badri]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[University of Darussalam Gontor, Indonesia ]]>
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DOI: 10.21111/tasfiyah.v5i2.6429
<![CDATA[This article examines Sheikh Abdullah Fahim's thoughts in hadith study education in Malaysia. In the late 19th and early 20th centuries, hadith studies were considered foreign among Malays because they were associated with the youth movement. Returning Sheikh Abdullah Fahim from Mecca in 1916, he introduced formal hadith studies in the madrassa where he taught. Uniquely, Sheikh Abdullah Fahim has a background in traditional method education with authoritative teachers in Mecca which is often associated with the educational methodology of the old movement. Thus, this raises the question of what educational characteristics Sheikh Abdullah Fahim highlighted in the field of hadith that rarely gets the attention of elders in the field. There are three goals to be achieved in this study, discussing the influence that underlies the thoughts of Sheikh Abdullah Fahim in the field of hadith, knowing the approach used by Sheikh Abdullah Fahim in studying the science of hadith and Sheikh Abdullah Fahim's contribution in the field of hadith. This research uses qualitative methods and library approaches to gather information. The results of the study found that Sheikh Abdullah Fahim did a great job in introducing the Nizami curriculum in madrassa studies and succeeded in producing a competent next generation to connect the knowledge of hadith teaching to the community.]]>
<![CDATA[Mafhūm al-Basāṭah inda Abdul Malik Karim Amrullah (HAMKA) ]]>
<![CDATA[Rif’at Husnul Ma’afi]]>;
<![CDATA[Fadel Kemal Pasha]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[University of Darussalam Gontor, Indonesia ]]>
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DOI: 10.21111/tasfiyah.v5i2.6388
<![CDATA[In modern life, humans in groups become two. First, the despicable human being due to exaggeration and Second, a despicable human being is caused to be too lacking. The two groups of humans could not put things in their place and were far from simplicity. To answer a problem above, researchers will examine the thinking of Abdul Malik Karim Amrullah or Hamka an important view in the study of contemporary Muslim scholars. This research wants to explain the concept of simplicity according to Abdul Malik Karim Amrullah and its importance to modern life. This research is a literature study (Library Research). Furthermore, researchers use descriptive methods and analytical methods. And also elaborate and analyze some of his thoughts with the Sufistical Approach. The researchers concluded that the simple concepts carried by Abdul Malik Karim Amrullah (Hamka) are "Istiqomah" (perpendicular in the middle) and "I'tidal". Simplicity in worship will draw near to God is a form of necessity. This also applies to daily activities.]]>
<![CDATA[Dalīl al-Ākhirah inda Maulana Wahidudin Khan ]]>
<![CDATA[Muhammad Shohibul Mujtaba]]>;
<![CDATA[Raga Maulana Primadi]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[University of Darussalam Gontor, Indonesia ]]>
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DOI: 10.21111/tasfiyah.v5i2.6589
<![CDATA[This article is written to review one of the new proving methods in the development of Kalam science, in order to face the modern-day materialism that is oriented towards all things physically as a dangerous threat to religion. This is because belief in religion, in addition to discussing physical things, also discusses the metaphysical matters. It includes faith in God and faith in the Hereafter, both of which are metaphysical. One of the new ideas that became an important theme in the study of contemporary Islamic scholars is the thought of Maulana Wahiduddin Khan. This article uses the type of Library research, with the study of the Kalam science approach. Subsequently, the researcher used a Descriptive method to describe the Akhirat proof according to Wahiduddin Khan. In proving the religious truth about life in the Hereafter, Khan combines kalam with evidence of strong experiments, explaining the importance of belief in the life of the Hereafter. And in combining Kalam with evidence of Experimentt, Wahiduddin Khan opened up the afterlife by describing some of the research that has been done by scientists in modern times which is based on the experiment by: 1) in terms of medical research, 2) terms of research psychology, 3) in terms of the study of the spiritual, With these three studies aimed at preventing human beings from adverse acts and in order to improve human morale to live better.]]>
<![CDATA[Family Institution and Gender Equality: A Comparative Study in Islam and Feminism Perspective ]]>
<![CDATA[Jamal Jamal]]>;
<![CDATA[Muhammad Alif Rahmadi]]>;
<![CDATA[Syamsul ‘Aimah]]>;
<![CDATA[Muhammad Rayhan Al Biruni]]>;
<![CDATA[Muhammad Dicky Mushoddiq]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v6i1.6902
<![CDATA[Feminism issues is a fascinating topic of discussion at this time. Problems such as rights and obligations in the family institution, male leadership and inequality against women were seen as clear patriarchal, oppressive, and dominant in regulating women and quite discriminative against them. Nevertheless, women's leadership was passively managed in family institutions. Hence, gender equality is only based on social phenomena and following environmental considerations rather than religious values. In contrast, Islam sees justice and leadership not only material and empirical but from metaphysical and spiritual aspects. Islam views that men and women need respect and love should be harmonious and balanced. This paper aims to examine how justice and equality are in the perspective of feminism and Islam. By using theological and philosophical approaches, as well as using critical analysis methods in this research. This research produces several conclusions. According to Islam, leadership in the family institution aims to elevate rights and dignity. Second, Islam emphasizes the principle of justice rather than the principle of equality in the family institution. Third, the concept of justice in the family institution by placing the roles of women and men in their respective capacities.]]>
<![CDATA[Comparative Study of Ijtihad Methods Between Ahlussunnah and Syiah ]]>
<![CDATA[Nirhamna Hanif Fadillah]]>;
<![CDATA[Amir Reza Kusuma]]>;
<![CDATA[Rofiqul Anwar Anwar]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v6i1.6837
<![CDATA[This article discusses the fundamental differences in the adoption of religious law on both sides of both Ahlusunnah (Sunni) and Shiah. The two schools always reach the conclusion that the majority of Indonesia is a Sunni school of thought. Ahlusunnah itself is in the Akidah stage through stages which include prioritizing the Qur'an, Hadith, Ijma and Qiyas. While the problem of Akidah in Shiah teachings greatly affects their methodology in ijtihad, among others: first, rejecting rational principles in understanding the texts of the Qur'an and Sunnah and Shiah itself mentions that those who do not have ijtihad qualifications are required to follow the mujtahids called as marja‟al-taqlid. Second, Shia scholars understand Ijma' as a statement by a group of people who express the opinion of Imam Infallible. Third, the Shia reject the use of qiyas because they adhere to the (uncertain) dzanni proposition. Fourth, the concept of Imamah (leadership of twelve infallible Imams) and Territory, Shiah views the laws produced through the Imams as qath'i (definite) and the same as revealed texts.]]>
<![CDATA[Health and Medicine In the Islamic Worldview (Study on Aqidah and Shari'ah Perspectives) ]]>
<![CDATA[Lia Noviana]]>;
<![CDATA[Asep Awaludin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v6i1.7422
<![CDATA[Muslims nowadays face at least two unfortunate realities in accordance with medicinal treatment. The first reality is to take any medicines available at pharmacies without any idea of the lawful-status of these medicines; halâl or harâm. Despite of the well-known brands and merits, there are quite serious contra-indications found within those medicines. The second reality is the Islamic -which are so called by alternative- medicines which, recently popular, yet mis-produced by some individuals to gain more profits. The outcome of this action made the price of these alternative medicines even higher. Thus, it is needed to find a solution that could overcome these conditions. That is the vision of reality and truth as a Muslim (Islamic worldview) toward healing as the problem solving. The characteristics of this Islamic worldview in accordance to this matter is the awareness as Muslim about the lawful status of medicines available, a consciousness as a producers of these medicines to help others based on Islamic spirit as well as to socialize ath-Thîb an-Nabawiy and finally the ultimate understanding that it is Allah SWT who gives health (asy-syifâ`)since He is ‘Asy-Syâfî’.]]>
<![CDATA[Epistemology in Islam: The Integration of Science and Religion According to Kuntowijoyo and Its Correlation with the National Law Establishment ]]>
<![CDATA[Anindya Aryu Inayati]]>;
<![CDATA[Agung Barok Pratama]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v6i1.7280
<![CDATA[Kuntowijoyo is one of the prominent Indonesian Muslim philosophers who discusses Islamic epistemology. However, unlike most philosophers who focus on the process of Islamization of knowledge, Kuntowijoyo actually formulated the concept of scientific which is an epistemological idea of integrating between Islam and the sciences. The idea of integrating science and religion needs to be re-echoed in the third decade of the 21st century, given that this long-term program has not produced much in the treasures of Islamic scholarship, especially in Indonesia.This study aims to review the idea of integrating science and religion in the work of Islam as Science compiled by Kuntowijoyo. The type of this research is library research with analytical descriptive method. The object of research is the book Islam as a science, by Kuntowijoyo. The results of this study, that Kuntowijoyo offers a process of integrating science and religion in a concept he named scientific Islam, where science is derived from the texts of the Qur'an and As-Sunnah into the context of scientific reality. Kuntowijoyo hopes that, with this idea of scientific Islam, the sciences that are built can stand on the basis of the integration of science and religion, without dominating one of them, so that it can be applied to all humans in general. included in the development of national law because the concept of scientific Islam which initiates the integration between science and religion is also in line with the concept of the formation of national law that integrates religion and the state.]]>
<![CDATA[Al-Kulaini's Canonization of Al-Kafi ]]>
<![CDATA[Kharis Nugroho]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v6i1.7620
<![CDATA[This study discusses the history of the authority of the kitab al-Kāfī in the canonization frame. The authority of a religious text is not formed instantly, but there are factors behind it, like the kitab al-Kāfī, which is the best book of hadith among the kutub al-arba'ah in the Shia community. These factors involve many parties and run for a long time. To see the process of canonizing the authority of kitab Al-Kāfī, this study uses Keith Ward's theory about the periodization of the development of religious scriptures in the world. This study discovers three findings. First, the condition of the Shia community which experienced a crisis of hadith literature in the 4th century made the book of Al-Kāfī quickly gain high authority because it became the need of society at that time. In addition, there are Shia scholars mainly from the Akhbāriah group who are aggressive in spreading, strengthening, and sanctifying the authenticity of the hadith of al-Kāfī. Kulaini's position as a marja' taqlid and the perfection of the systematic writing of al-Kāfī also helped strengthen his authority. Even al-Kāfī received recognition from Imam al-Mahdi (through his messenger), which is a book that meets the needs of the Shia community. Second, there are those rulers who support the canonization process of al-Kāfī's authority, including the rulers of Buwaihiah in the mutaqaddimīn era, the rulers of Ṣafawiah in the mutaakhirīn era, and perfected in the mu'aṣirīn era by the government of the Shia Republic of Iran.]]>
<![CDATA[The Urgency of Religion in Preparing Mental Health According to Zakiah Daradjat ]]>
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Dzatu Aliviatin Nuha]]>;
<![CDATA[Rita Ashfuriyah]]>;
<![CDATA[Khotimatul Mahbubah]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v6i1.7637
<![CDATA[As the term for the present age, the Millennial age is very full of various diseases that attack the biological side of humans and are rife in the community, including psychic and mental illnesses. That problem is usually characterized by uncontrolled morals as well as an uneasy soul. In this case, mental health becomes the main goal in healing the disease and makes many psychologists examine specifically mental health. In this regard, Zakiah Daradjat, the first Muslim psychologist in Indonesia, offers the best medicine for healing by presenting religion as a guide to human life. Using descriptive-analytical methods, the most important point found in this paper is that religion in daily life is very related and influential in fostering mental health because it has implications for controlling morals and calming one's soul.]]>
