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TSAQAFAH

tsaqafah
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Published by Universitas Darussalam Gontor

ISSN : 14110334 EISSN : 24600008 DOI : -

Core Subject : Economy, Education, Social,

Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences

TSAQAFAH (pISSN: 1411-0334 | eISSN: 2460-0008) is journal of Islamic civilization published by University of Darussalam Gontor. It is semiannual journal published in May and November for the developing the scientific ethos. Editors accept scientific articles and result of research in accordance with its nature as a journal of Islamic Civilization, such as: Islamic Philosophy, Islam and Contemporary Issues, Religious Studies, Islamic Science, Islamic Economics, Islamic education, Qur’anic Studies, Islamic Law, and Islamic Ethics

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Articles 10 Documents

Search results for , issue "Vol 11, No 1 (2015): Islamic Civilization" : 10 Documents clear

Konstruksi Sistem Ekonomi Islam Menuju Kesejahteraan yang Merata Fahrur Ulum
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

In any economic system, growth and prosperity are the main economic issues. But how to create wealth while creating social justice, then it must be answered by all the systems of the economy. This qualitative study examines the Islamic economic system that is able to create prosperity and social justice to build a noble civilization. The concept of the creation of welfare in Islam is through increased production by giving the prize to anyone who will strive and work. Work is a part of worship. Welfare should be felt by all levels of society through the mechanism of distribution of wealth. This distribution mechanism concerning the mechanism of economic and non-economic mechanism. The economic mechanism is a productive economic activity, followed by production factors provided to society. As for the non-economic mechanism is non-productive activities, for example by way of giving zakat, alms, grants, and others. Both of these mechanisms are outlined in the concept of ownership, ownership management and distribution of wealth in society. Both of these mechanisms must be supported by the role of the state optimally and ethical principals of economics that is sublime. So the welfare and social justice can be realized by working and optimization of the role of the state, ethics sublime and the implementation of economy mechanism and non-economy that spelled out the concept of ownership, ownership management, and distribution of wealth. The Islamic economic system becomes an integral part in building a noble civilization of mankind and has been proven empirically and historically. Empirically, Islamic economy is capable of creating prosperity and staying away from the exploitation of human beings against other human beings. And historically, Islamic economics has been applied for more than a thousand years.

Strategi Penanaman Nilai Peradaban Islam dalam Merespon Globalisasi Abdurrahim Yapono
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

This article aims to examine the meaning of Islamic civilization, its philosophy and foundation; the impact of globalization, opportunities and challenges to the Islamic civilization; and the value building strategy of the Islamic civilization in responding to the challenges of globalization. Islamic Civilization as a study of the socio-cultural and religious phenomenon, the methodological approach is not only through library data collection, but also through intuitive observation, because it involves the religious psychology and spiritual life of individuals and society. It aims to know the truth from four symptoms at once: perceived truth; logical empirical truth, empirical truth of ethics, transcendental truth. The next stage is verification of the data, comparison, analyzation and conclusions drawn qualitatively; presented by descriptive analytical in order to reach the answer to the phenomenon studied. In conclusion, Islamic civilization is a socio-religious phenomenon that exists not only in this age, but has existed since the time of Prophet Muhammad (SAW). By introducing Islamic civilization values that are universal, blessing for the universe, across time and space, has three pillars integrated primary, namely faith, obedience and ih}sân (morals/Sufism). So by its nature, the values of the Islamic civilization will continue to shine until the Day of Resurrection in line with the human need for religion. Islamic civilization values for building opportunity is wide open, as well as the challenges being very diverse. Being a strategy that can be applied to respond to global challenges with a solid organizational structure, strategy, systems, style, skills, share of value, and staff.

‫السنة‬ ‫مفهوم‬ ‫من‬ ‫الليبرالي‬ ‫الاتجاه‬ ‫موقف‬ Zahrul Fata
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

One of the major issues that has occupied intellectual discourses in the contemporary Muslim World pertains to practicing historicism on Islamic religious texts (al-Qur’an and al-Sunnah). This study seeks to examine and respond to some efforts that have been done by liberal thinkers, Indonesian as well non-Indonesian, to redefine the concept of Sunnah based on historicism, the view that historical awareness is crucial for adequate understanding in a particular fieldor in general. After using both deductive and critical-analytical methods, this study has come to the conclusion that the concept of Sunnah which has been put forward by Indonesian liberal thinkers is mere repetition of contemporary Muslim thinkers, Arab as well non-Arab, who came under spell of the Orientalists. For liberal thinkers, Sunnah is not identical with hadits. According to their view, the conventional conception of Sunnah which means all that was delivered by the Prophet (SAW), whether by word of mouth, deed, prescription, and character (either physical or ethical), has caused the decline of Islam. Thus, in the their opinion, the sound definition of Sunnah that suits the contemporary era involves the prophet’s personal reasoning (ijtihâd) in executing the injunctions of the holy book, namely, penalties (hudûd), worship, and ethics while accounting for the realistic (objective) world wherein he lived. Therefore, based on this view, the Sunnah should not be implemented literally as the Prophet did, but rather it could be changed due to some circumstances. No doubt that such concept needs boundaries, that is to say, which are principles and which are not in Islam. Otherwise, such a view is not only against the universality of Sunnah itself, but also a kind of effort to eliminate the role of Sunnah from Muslim life.

Lembaga Pendidikan dalam Khazanah Klasik: Telaah Proses Sejarah dan Transmisi Ilmu Pengetahuan Shobahussurur Shobahussurur
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

The history of science and its development process in Islam is not a mere message of religious doctrine, but it has really manifested itself in the stages of the history of science. As a historical fact, Islamic sciences have grown and developed by several factors, either it’s directly related to intellectual Muslim development, or to social factors, political and cultural situations which existed at that time. The spirit of science development has been ongoing continuously from one generation to another. Numbers of research, experiment, discovery, and the development of methodology of science are continuously conducted and developed by Muslims. In the history of Islam, scientific work has fluctuated. Starting from the exploration of the roots of science, this article tries to explain the position and the systematization of knowledge in Islamic literatures. This work also proves that the rise and development of science in Islam, cannot be separated from various educational institutional roles, such as maktabah, kuttâb, h}alaqah, observatories, hospitals and clinics, Dâr al-Hikmah, Dâr al-’Ilm, and madrasah. Therefore, the development of science in the Islamic world is not only beneficial for Muslims, but also for the entire human race. It is proved that even the renaissance in the Western world took many of its success from Islamic civilization since the 14th century AD.

‫الإسلامية‬ ‫الحضارة‬ ‫صياغ‬ ‫في‬ ‫ودورها‬ ‫العربية‬ ‫اللغة‬ Dihyatun Masqon
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

Language is a communication tool that is used by every human being to convey a particular purpose. Every human group has a different language to another. Language differences may occur in intonation, term and writing. Therefore language is very important in human life, even very influential in human civilization. Especially Arabic, Allah has determined that language is the language of revelation in which the truth was taken for granted through the boundaries of space and time. In human civilization, Arabic has a very important history. Arabic is a very old language, which has been used since man was created. Arabic is currently considered important by the world and made one of the languages of the United Nations. Furthermore, the advance of Islamic civilization has been greatly influenced by Arabic. In fact, Western Civilization has been able to develop due attention to the Arabic language. From that perspective, this article attempts to expound the role of Arabic language in the formation of Islamic civilization. In the context of civilization, understanding Arabic and mastering its use, either actively or passively, is a key condition to understanding the beauty and glory of civilization. History has recorded with gold ink, civilization based product revelation of various dimensions, spiritual, intellectual, and emotional. Thus, the duty of Muslims as perpetrators and manufacturer of Islamic civilization is to carefully read and explain continuously the great Islamic civilization.

Tamaddun sebagai Konsep Peradaban Islam Hamid Fahmy Zarkasyi
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

This article aims at promoting an appropriate term to depict the substantial meaning of Islamic civilization. Even though there are various terms in Arabic that refer to the meaning of civilization, such as hadârah, tsaqâfah, ‘umrân, the term that substantially compatible with Islam is tamaddun. From a linguistic perspective the root of tamaddun can be traced back to the word dîn, meaning religion. In this case the relation between civilization in the form of scientific movement and political authority with religion is considerably clearer and even provable with historical facts. From the time of the Prophet Muhammad, Umayyad Caliphate, Abbasid Caliphate, until the Ottoman Caliphate the relationship of religion and civilization was manifested. In Islamic history, when Islam entered to a region, the knowledge there will grow rapidly so as to bring prosperity and welfare. When Islam expanded its territory, it did three important stages: First, the expansion of political power dominated by military forces; second, the spreading of religion to the society such Islamic preaching and scientific activity based on al-Qur’an was dominated. Here, the people tried to integrate the teaching of al-Qur’an with the science that comes from other civilizations, especially Greek, Indian, and Persian; third is the spreading of Arabic language to become the official language of science and communication. These three stages proved that the widespread political power in Islamic history was always based on dîn and the development of science, which in turn, becomes civilization of science as well as religion, which defines tamaddun. Therefore, Islam accepted by any nation either non-Muslim or non-Arab for it departed from rational dîn which develops into tamaddun.

Islam sebagai Agama dan Peradaban Qosim Nursheha Dzulhadi
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

Islam and civilization can not be separated. Since its presence, Islam has brought the concept and mission of civilization that is inherent in it. Islamic civilization sourced from dîn (religion) which came from the revelation of Allah. That is why the civilization well known as tamaddun or madaniyyah, because it comes from that dîn . Then the high expression tamaddun Islam in the history of human civilization got its place in Yathrib wich later turned into Medina. So, Medina is the place where tamaddun was proclaimed to the whole world as described by Syed Muhammad Naquib al-Attas. And madaniyyah, according to Muhammad ‘Abduh is more appropriately used to refer to Islamic civilization, because the spiritual aroma-religion (al-dîn) is more pronounced and prominent. Departing from this, this article will break down the details of the meaning and concept of civilization, in which the comparison will be made between the concepts of Western civilization with Islamic civilization.This is necessary in order to provide a clearer distinction of the two concepts of civilization.This article will also review the nature of Islam as dîn and tamaddun-madaniyyah with based on the views of the two great Muslim thinkers, Muhammad ‘Abduh and Syed Muhammad Naquib al-Attas. In addition will include also a critique of modern Western civilization, which is currently hegemonic civilization.

Jalan Baru Tasawuf: Kajian tentang Gagasan Abu Bakr al-Kalabazi Abdul Kadir Riyadi
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

This paper is an attempt to analyse the development of the sufistic idea in its early period by referring to the thought of Abu Bakr al-Kalabazi. It treats tasawuf not merely as codes of practices and rituals, but as a system of knowledge and episteme. The paper tries to show that what al-Kalabazi and other sufis like him have done is to expose intellectually the meaning and message of the spiritual side of Islam in a way that makes it possible to become an objective and integrated paradigm. The thought of al-Kalabazi to be more precise and is looked-upon here not as an independent paradigm but as part of the larger system of tasawuf developed over time by the sufis. Treating al- Kalabazi as a successor of Abu Nasr al-Sarraj, the paper argues that the thought of these two sufis complements each other, and that what the former has attempted to do was to fill the gap that the latter has left. The paper in other words, is interested in, 1) how the notion of epistemic continuity is reflected in the thought of al-Kalabazi, and 2) how al-Kalabazi may be understood as forming a chain within the larger intellectual tradition of tasawuf; a chain that may be regarded as new and unique in it’s own context. In this way, one may understand -it is hoped- that the process of becoming in which tasawuf is undergoing as a system of knowledge is never-ending, and that in every single sufi a transfer of discursive meaning is indeed inevitable.

Menelusuri Mazhab Walisongo Kholili Hasib
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

The background of this article is the emergence of new studies that argue about the origin of Walisongo and the school of faith (akidah) they adopted. On the other hand, historical writings about Walisongo are still dominated by many tales and legends. Eventhough the history of Walisongo is real, but if it is dominated by tales or legends, then in time it could become vague and full of doubt. Current debates about the identity of Walisongo have begun to enter the territory of academic studies. Orientalists, for instance, have their own perspectives about the subject, together with some historians of Nusantara. Different opinions about the subject are also found among the writers of the history of Nusantara. In this study, the author found that the Orientalist studies of Walisongo which conclude that they were not from Arab had some colonial motives and interests, and also some ideological backgrounds. Orientalists assume that it was the Arab is Islam. Therefore, their studies were directed to the Indian-centric framework. This orientalist politics is called notification. This movement is held by raising local Non-Muslims cultures. For example, by promoting Hindu-Buddhist culture as the national native culture and burying Islamic culture in which it was stigmatized as foreign Arab culture. In the context of this study, most Orientalists refused the fact of the Arab as the origin of Walisongo. They tend to choose the other opinion that stated that Walisongo came from India. Meanwhile, some new studies of Indonesian scholars questioned the school of faith (aqeedah) of Walisongo. Some of their finding that stated that Walisongo were Shia is still based on assumptions. This is the main reason why such studies have to be examined more carefully in this article.

Membangun Peradaban dengan Epistemologi Baru: Membaca Pemikiran Said Nursi Akhmad Rizqon Khamami
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

There are three models of approaches to modernity that was born in the West; 1) accepting it by taken for granted, 2) rejecting it, and 3) trying to find a new alternative in addition to the Western civilization with the spirit of re-establishing the practice of ijtihad, erasing taklid, and returning to al-Quran and al-Sunnah. This article discussed the idea of Said Nursi in the reconciliation of science and Islam. It offered an epistemological approach that integrates Islam and science. The author attempted to break the academic problem and borrowed Ian Barbour’s approach. Four reactions that occur as a result of the encounter of science and religion: conflict, independence, dialogue, and integration. The theory states that the first step to make the integration go smoothly is removing science from materialist philosophy. This step is performed by Nursi. Nursi built a new epistemology as an offer to the condition of Muslims, who at that time should redevelop the civilization which was left behind by European nations. Nursi reconciled Islam and science towards integrity. Nursi was against Materialism for the first step. Secondly, he put the al-Qur’an as the highest source of science. By making the method of science under the principles and worldview of the al-Qur’an, it can change the modern scientific understanding of the universe to be in accordance with the description of the al-Qur’an.

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Muhammad Nugraha

Contact Email nugraha.muhammad@gmail.com

Phone -

Journal Mail Official nugraha.muhammad@gmail.com

Editorial Address -

Location Kab. ponorogo, Jawa timur INDONESIA

Abstract

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Contact Name
Muhammad Nugraha

Contact Email
nugraha.muhammad@gmail.com

Phone
-

Journal Mail Official
nugraha.muhammad@gmail.com

Editorial Address
-

Location
Kab. ponorogo,

Jawa timur

INDONESIA