TSAQAFAH
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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<![CDATA[Filsafat Islam antara Tradisi dan Kontroversi ]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.61
<![CDATA[Is there such a thing called “Islamic philosophy”? If there is one, what is it? What does it mean for philosophy to be Islamic? How does Islamic philosophy differ from non-Islamic one? Why do some Muslim scholars reject philosophy, ban its instruction, and even scorn its proponents? The present article will address all these questions and seeks to offer a balanced perspective on controversial issues pertaining to philosophy in Islamic intellectual context, drawing upon authoritative, primary sources. The first section deals with definition and terminology, including the disagreement among scholars over which of these is the best appellation: ‘Islamic philosophy’, ’Muslim philosophy’, or ’Arabic philosophy’. This will be followed by a discussion of the main sources of Islamic philosophy and its impacts, as well as the aims and benefits of studying philosophy according to its exponents. The final section provides a critical appraisal of the arguments for and against philosophy that have been put forward by its defenders and its critics. Furthermore, the article also discusses three current approaches to Islamic philosophy, namely the mystical- hermeneutical such as advocated by Leo Strauss and Henry Corbin, the historical- philological study such as practiced Richard Walzer and Dimitri Gutas, and the philosophical-analytical approach such as espoused by Oliver Leaman and Lenn E. Goodman. A final word about the challenges and prospect of Islamic philosophical studies is in order, taking into account recent developments in various parts of the world following revival of interest in Avicenna, Averroes and al-Ghazali.]]>
<![CDATA[Filsafat Sosial dalam Filsafat Islam Kontemporer: Wacana Masyarakat Madani dan Kontribusinya pada Filsafat Pendidikan ]]>
<![CDATA[M. Abdul Fattah Santoso]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.62
<![CDATA[The presence of madani society discourse in the Muslim world in the last of 20th century and the beginning of 21st century has fulfilled the minimum of the study of social philosophy in Islamic Philosophy. This phenomenon has brought research questions: what is a madani society and what is its contribution to the philosophy of education. Through a historical research, the data has collected using documents and has analyzed using domain and reflective analysis. The research has found that madani society is the opposite of barbaric and primitive society, and not the opposite of religious society, responsible to build social order and defend public interests, and based on some basic values: civility, respect of differences, peaceful management of conflict and social control, autonomy and self-regulating, and social solidarity. Based on such values, social relations in ‘madani society’ are conducted by respecting the individual and communal rights, respecting egalitarianism and improvement of human dignity, living together fully tolerant and solid, respecting difference and managing peacefully conflict with dialogue, without truth claim and discrimination, controlling public administration and maintaining accountable government, and regulating trans ethnic public affairs with autonomy and self-reliance through rules and conventions. Moreover, the discourse contribution to the philosophy of education is that the nature of education is transmitting basic Islamic values to the society members in order to develop as Muslim civilized society who is also responsible to build an autonomous social order and defend public interests, full of solidarity.]]>
<![CDATA[Transcendental Unity of Apperception In Kant’sTheory of Knowledge ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.63
<![CDATA[This article aims at delineating Kant’s theory of understanding that integrate subject and object at the transcendent level. Transcendental here refers to the process of thinking in such a way that ‘transcends’ natural thinking. It is called transcendent for it occupied not so much with objects, but much about a metaphysical solution on how the object related to the subject. It starts with transcendental deduction by relating the objective with the subjective knowledge. Here he excludes transcendental deduction from the discussion of the empirical deduction. Afterward he differentiates the metaphysical deduction from transcendental deduction, in which he identifies transcendental deduction as the explanation of the way in which a priori concept can relate to object. The most important concept in Transcendental deduction is that of apperception. The analysis of this concept involve two abilities that later become two important steps: First ability of apprehending (reproducing and recognizing) knowledge of empirical truths. Second, ability of apprehending (reproducing and recognizing) knowledge of a non-empirical kind. Thus the general feature is the view that knowledge involve essentially the ability to judge (synthesize or combine) and the move from what is true empirically of our knowledge to what is true transcendentally. This is spontaneous act of mind and is called pure apperception or original apperception, while the principle that governs the unity of consciousness is entitled the Transcendental Unity of Apperception.]]>
<![CDATA[Mencermati Sejarah Perkembangan Filsafat Islam ]]>
<![CDATA[A. Khudori Soleh]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.64
<![CDATA[Although acknowledged that Greek philosophy gave great influence on the development of Islamic philosophy, but philosophy of Islam are not based on it, because; (1) to learn does not necessarily reflect a repetition, (2) every thought is not separated from their cultural context, (3) the real fact shows that Islamic rational thinking has established before the arrival of Greek philosophy. If so, where Islamic philosophical thought come from? The answer is from the Islamic tradition itself, from scientists who attempt to explain the teachings of the Muslim holy book. There are three measures relevant to philosophical reasoning: ta’wil method, explanation of musytarak meaning, and qiyâs. In addition, the demands on theological issues, to harmonize the views that seem contradictory and complex, for further systematized it in an integral metaphysical idea. From there developed methods and philosophical thought in Islam, long before the arrival of Greek philosophy through the process of translation. First of all it was accepted because it is needed to answer new problems which require rational thinking, then it was declined at the time of Ibn Hanbal because there are certain cases which considered deviant, it was developed again in the time of al-Farabi and Ibn Sina, then rejected and considered to cause disbelief in the al-Ghazali era, and it was developed again at the Ibn Rushd, then change lanes to work together with Sufism in the time of Suhrawardi and Ibn Arabi. Finally, tradition of philosophical thought in the Sunni world does not grow up but remains develop well within the Shiite community.]]>
<![CDATA[Kajian Kritis Pemikiran Epistemologi Frithjof Schuon (1907–1998) ]]>
<![CDATA[Dinar Dewi Kania]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.65
<![CDATA[The purpose of this article is to construct and employ a critical study to Frithjof Schuon’ thought on epistemology which includes the nature of knowledge, the object of knowledge and the process of acquiring knowledge. This study is a literature research which utilize his scientific works both primary and secondary sources. The results showed that Schuon epistemology could not eluded the paradigm of Western dualism as truth and certainty viewed double, which are relative truth and absolute truth. Relative truth and certainty of the truth according to Schuon are obtained through religious dogma, but the total truth and certainty of ‘being’ could only be obtained through spiritual realization, namely gnosis or metaphysics. Thus, religious knowledge status which derived from revelation is lower than the metaphysical knowledge derived from the intellect through meditation. It is conclude that Schuon’s view is very much contrary to the principles of Islamic epistemology. Islam has asserted al- Qur’an as an authentic revelation from Allah SWT and acknowledged it as the highest source of knowledge. Epistemology of Islam never affirms the necessity of spiritual realization through meditation to enhance the revelation.]]>
<![CDATA[Filsafat Manusia Ibnu Arabi ]]>
<![CDATA[Happy Susanto]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.66
<![CDATA[The aims of this article is to investigating the philosophy of human being Ibn Arabi. The philosophy of human being can define as of study the nature of human being, that is the essential characteristic that make up human being and their manifestations and implications. Ibnu Arabi is one of the philosopher that concern to discuss about divine root of human creation. Arabi focuses upon reality itself, and reality is Wujûd, that is, being, existence, or that which is found. Wujûd is the Real or al-haqq, which is another name for God. In itself, Wujûd is concealed and nonmanifest. In other words, it is the Hidden Treasure. However, Wujûd loved to be known, so it created the universe in order to be known. Those who know Wujûd in a full sense are true human beings, or perfect human being (al-insan al-kamil). But people cannot know Wujûd unless wujûd makes itself known to them. It makes itself known by manifesting itself in three basic ways: through the universe, through the self, and through scripture. Scripture, the Qur’an in particular, is the key that opens the door to the universe and the self. Prefect human being is linked between the two diametrically opposed aspects of the unique divine reality. Netheir an animal or an angle, man hovers between the world of corruption and the world of immutability. By virtue of his intermediary position, man becomes a microcosmic reality in which God contemplates Himself in the most eduquate form. Prefect man is that human individual who has perfectly realized that full spiritual potential of the human state, who has realized in himself and his experience the Oneness of Being than underlies all the apparent multiplicity of existence.]]>
<![CDATA[The Book ofThe Universe: Its Place and Development in Bediuzzaman’s Thought ]]>
<![CDATA[Sükran Vahide]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.67
<![CDATA[Bediuzzaman Said Nursi is one of Modern Muslim scholar who successfully synchronized between al-Qur’an and science. In one of his writing, “Risale-i Nur”Nursi presented what called by “The Book of Universe”. Writer found that Nursi’s argumentation built on his representation upon this universe as reading object –Book of Universe- , then to reach the complete understanding toward this ‘book’ is not another than full reflective thought (tefekkür) as a scientific progress to achieve knowledge truth compatible with al-Qur’an. Tefekkür built on unity of rational intellect and Sufism way of heart purity to create this “reading” process toward universe as a spiritual-scientific point of view. Human knowledge that synergistic between the Qur’an and the universe will deliver to the purpose of human existence is that he should recognize Him. Finally, writer conclude that Risale-i Nur is a new methodology in al-Qur’an development based on rational, logic and reflective thought system in the metaphorical word; “Book”, that is worth the idealism as a offer of modern perspective to criticize Western science and philosophy which often role negatively to Islamic Studies.]]>
<![CDATA[Perbandingan Konsepsi Epistemologi Empirisisme Ibnu Taymiyyah dan John Locke ]]>
<![CDATA[Rido Kurnianto]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.68
<![CDATA[This paper examined the epistemological empiricism conception of Ibn Taimiyyah and John Locke based on the comparative analysis to obtain the complete description of epistemological empiricism thought of both, as well as its implications and consequences for the development of science and religious thought. To obtain the detailed answer about the two figures thought, it would be revealed the similarities and differences of epistemological empiricism of each by showing the elements that became the focus of both studies. Furthermore, from those, it will be sought the strange and weaknesses, and possible relevance of the two thought to find a new alternative as a reflective systematic model for the development of science and religious thought in the present and future. Comparing the empirical thought of both figures above is important to do, due to the empirical tradition in the two mens’ world have a very extreme differences. In the west, Empiricism had contributed significantly to the epistemological assets or legacy and had led to the development of science and technology. In contrast, empiricism in the east, was suspected as a harmful tradition to the Islamic ideology. It was considered as the seed that gave birth to atheism. Based on the two thinkers empiricism, will appear the strategic idea that can be synthesized to developed modern science as well as Islamic thought. Bot of epistemology thought can be combine to reconstruct the Islamic epistemology which is more open and more mature, because in that context will emerge the theories of knowledge without eliminating the metaphysical and ethical authority. In the context of combination, the natural tendency of foundation of Islamic teaching should be the bases of policy as descript by Ibnu Taimiyyah, that human nature becomes the foundation of the human responsibility in the end after and imposition of responsibility or duty, are the necessities to obey Allah order and to leave the Allah prohibition. The natural tendency is a gift from Allah that guides the human being to the right path.]]>
<![CDATA[Muassasah Dâr al-Salâm Gontor wa Dauruhâ fî T a’lîm al-ghah al-’Arabiyah li-al-Nâtiqîn bi Ghairihâ bi Ma’ad Gontor Namudhajan ]]>
<![CDATA[Dihyatun Masqon]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.69
<![CDATA[Beyond the shadow of any doubt, Islam is considered as key factor for the spreading of Arabic language all over the world. That is because of its close association with Islam, not to mention its vital role as only tool to understand the book of Islam, namely al-Qur’an. When Islam entered Indonesian archipelago, Arabic then made its way into parts of these islands and influenced a lot the language of the people known as Bahasa Indonesia. Moreover, the teaching of Arabic from that very early time took place in order to just understand and gain ability to read certain Arabic books, mainly in the field of Islamic and Arabic sciences. With the raising of the down of the twentieth century, corresponding to the 14th H, which is known in Muslim world as the age of renaissance, the teaching of Arabic took new approaches with a specific method for reforming the teaching of language skills. In this regard, Darussalam Gontor Institution, founded in 1926, took leading role in this area using modern method which enable students to understand, speak, read, and write Arabic with native speech. The motto used in this institution is: The method is more important than the material. The teacher is more important than the method. But the spirit of the teacher is the most important. Obviously the researcher found that linguistic education in Gontor focused to give the students the ability to communicate correctly and clearly, both orally or in writing. Linguistic communication should be directed the development of the four language skills simultaneously. Another factors contributed to the success of Gontor in teaching Arabic for non-native speakers are: the availability of effective positive linguistic environment, and the use of Arabic and English as well as medium of teaching and expressing.]]>
<![CDATA[Al-Khalfiyyah al-Farâdigmâiyyah lî Azmat al-Bîah wa al-T awajjuh al-’Ilmiy al-Kauniy ‘Inda Said al-Nursi ]]>
<![CDATA[Kadeer Jann Atton]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i1.70
<![CDATA[Suatu kemiskinan atau kemakmuran dapat memiliki dampak negatif terhadap lingkungan sehingga memicu kesadaran pemerintah dan akademisi untuk mengambil kebijakan guna memperbaiki orientasi pembangunan dengan mengarahkannya pada kelestarian lingkungan. Kerusakan ekologis dalam berbagai bentuk seperti polusi, kerusakan tanah, erosi, penggundulan hutan, pemanasan global, hujan asam, punahnya spesies liar, gerakan limbah berbahaya yang diakibatkan oleh aktivitas manusia telah terjadi dalam skala massif dan global. Maka, diperlukan paradigma pembangunan berkelanjutan yang dapat memenuhi kebutuhan saat ini tanpa merusak kemampuan generasi- generasi mendatang untuk memenuhi kebutuhan mereka sendiri. Pembangunan yang memanusiakan manusia, dan tidak benci terhadap teknologi modern. Pembangunan yang tidak rmerusak manusia, dan memarginalkan kontribusi mereka. Segala sesuatunya absah, sepanjang memungkinkan manusia untuk memegang kendali yang lebih baik atas nasibnya sendiri; sepanjang hal itu tidak memperbudak manusia, menimbulkan perpecahan, membuat manusia kehilangan keseimbangan mental dan kesehatan fisik, serta menciptakan disharmoni dalam masyarakat sehingga terwujud peradaban Islam global universal. Peradaban Islam universal dengan semua karakteristik dan identitasnya akan mampu mengubah peradaban Barat, secara positif konstruktif. Karena, landasan utama peradaban Islam adalah kebenaran dan bukan kekuatan, sedangkan parameter kebenaran adalah keadilan dan keseimbangan, dengan memberdayakan pemanfaatan lingkungan secara holistik terpadu. Hal itu dikarenakan tujuan utama peradaban adalah keutamaan dan manfaat yang sebesar-besarnya bagi pengembangan dan kemajuan umat.]]>
