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TSAQAFAH
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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Search results for , issue "Vol. 10 No. 2 (2014): Religious Studies" : 10 Documents clear
New Approach in Religious Studies with Special Reference to Muhammad Abid al-Jabiri Nirwan Syafrin
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.187

Abstract

Beginning from the nineteenth century, Arab-Muslim intelligentsias marched to reform their societies. Many things since then have been carried out. They put forward various proposals, advanced numerous ideas and concepts and established several institutions. Nevertheless, their condition has yet improved. In some context, it even deteriorates. Triggered by this situation, a number of Arab and Muslim scholars then embark on a new reform project. But at this time, their reform attempt is materialized in the form of intellectual and cultural project. For they believe that the basic problem and crisis beset their society lies in their understanding of turâts. Thus, unless this understanding is corrected, no genuine reform would be able to be materialized. Muhammad ‘Abid al-Jabiri, a Moroccan scholar, is one of the many Arab scholars who have taken this course. For this purpose, he constructed his own project which he names Naqd al-‘Aql al-‘Arabi. This article specifically attempts to shed light on conceptual apparatus and methods that he uses which this study finds to have originated from different schools of thought of western philosophy and social sciences, important of which is Marxism and postmodernism.
Islam’s Universality and the Risale-i Nur’s Method of Interpreting the Qur’an’s Universality Resid Haylamaz
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.188

Abstract

Religion came together with the first man as a way of life, making it impossible to separate them. For to do so is opposed to the innate nature of things and gives rise to numerous complications for both the individual and society. As is shown by the purpose of the universe’s creation looking to man and everything being centered on him, and the things told him by the book of the universe being supported by the scriptures, which are all essentially the same differing only in secondary matters, and instructors being sent to expound both ‘books’ and to hasten to man’s assistance - as is shown by these, in consequence of God’s mercy, every age He has called men to a religion-centered way of life, and He continues to do so. It is clear that Islam tried to throw light on in a general sort of way, is a universal message addressing all peoples and all ages. The subjects and general principles it comprises are sufficiently extensive to demonstrate this aspect of it. For it is universal not only in its primary source, the Qur’an, but also in Hadiths, which are based on revelation, and in the general principles derived from these two sources. The Risale-i Nur, one of the most important interpretations of Islam in modern times, lays considerable emphasis on Islam’s universality, stressing particularly that contrarily to what is supposed. Just as the universe is sufficiently comprehensive to satisfy everyone, so the universal message possesses the same breadth and vitality and may address all minds and satisfy them; contrarily to other speech, it neglects nothing. Thus, this paper tried to describe the Risale-I Nur’s Method of Interpreting the Qur’an on Islamic Universality.
Interaksi Sosial Muslim-Kristiani di Sumatera Utara (Studi tentang Hubungan Keduanya di Pemukiman) Irwansyah Irwansyah
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.189

Abstract

The problem of this research is the social interaction that occurs between Muslims and Christians in the little settlements of North Sumatra. This study is a field study conducted with the sociological approach to religion. The capture of data is through interviews and field observations after firstly identifying the areas of Muslims and Christians in North Sumatra. The data analysis was performed by borrowing Kahane’s opinion, an American sociologist who researched in Indo- nesia and revealed that the social condition of Indonesian people which is “diffuse but not perfect” potentially result in conflict, especially conflict based on primordial disintegration factors, such as poor relationship between Islam and non-Islam. By borrowing the analysis model of Kahane in sociological view, the author analyzed Muslim-Christian relationship in North Sumatra allows such relationships positively or negatively, and then analyzed the causal factors of these relationships. The results showed the social interaction that occurs between Muslims and Christians in North Sumatra formed in different patterns depending on the model and residential areas. In the model of blend settlements, social interaction tend to be positive, but in clustered settlements, the models of social interaction tends to be negative. In addition, the church built by Christians in predominantly Muslim neighborhoods also tend to lead to conflict, and this conflict usually driven by outsiders’ provocative statement. Additionally, the pig farm is also a crush barrier that destabilizes social interaction between Muslim and Christian in these settlements.
Studi Agama Model Islamologi Terapan Mohammed Arkoun Kholili Hasib
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.190

Abstract

This article discusses the problems of renewal religious studies offered by the contemporary Islamic thinker of Algerian, Mohammed Arkoun. Arkoun study model is knownas‘Applied Islamology’, which is a method that comes from various different ideas to build a mutually reinforcing method. Basically, these models are influenced by an orientalist Richard Bestide, so what Arkoun produced wasactually a shynthesis. In his study, Arkoun adopted social-sciences approaches and Western humanities approaches, i.e. deconstruction. This study is a model of theological crticism on various Islamic studies which Arkoun considered itover based on Turath-centric and logos-centric andeven caused Islamic science to retrogress. In general, this model studied Islam based onthe paradigm ofhumanism approach. This approach delivers on two issues. First, because it involves a wide range of scientifical approaches, the study becomes overlapped with each other.Therefore, it is not easy to trace where this study will occur except the effect of deconstruction. Second, the concept of eclecticism used in his study isto releasethe Islamic tradition fromtheological and ideological- boundaries. He opened fullylogical explorationbeyond ideological prejudices, ethnicity, or religion. The method results in erroneous impressionof God, religion, divine revelation, prophets, and any otherreligious concepts. In essentials, Applied Islamology has a problem in the realm of theology and epistemology.
Problem Pluralisme Agama Harda Armayanto
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.191

Abstract

As a part of liberal theology, the tenet of religious pluralism suggests tolerant systems toward all religious adherents. However, this tenet turned out to cause new problems for religious adherents. It is because of religious pluralism has the concept of truth relativism. This term has the doctrine that there is no absolute truth of each religion, as the acceptance of all religious paths as equally valid. Stating that all religious paths are equally valid, the bearers of religious pluralism hope no longer a religion that claims to be the owner of the ultimate truth because in essence, religion is the result of a variety of human feelings and religious experience, so every religion that exists in this world contains divine truth. Many religious experts did not agree with this worldview and they actually considered it a new religion that wants to unite all religions. Through this article, the author wants to prove that religious pluralism is a fierce polemic and it could cause many problems in religions. Although it has a good goal, it is very problematic to understand. In fact, many religions have turned out to reject this understanding. There are some movement of many religious experts shows that notion of pluralism is problematic, as containing polemical and highly problematic issue for instance when applied in the existing religions. Every religion saw religious pluralism is only a disguise to erode the confidence of believers who in turn gave rise to the atheists. Eventually, the adherents of each religion will be skeptical towards religion.
Peranan Agama dalam Restorasi Peradaban Umat Islam Menurut Muhammad Fethullah Gulen Usman Syihab
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.192

Abstract

This article examines Muhammad Fethullah Gulen’s thought on the roles of religion in reconstruction of a civilization. The article analyzes the problem anatomy of the Ummah, concepts of civilization, relationship between identity and civilization, religion and its roles in formation of civilization identity, the “essential” conditions for Muslim’s renaissance, and the role of Islamic scholars in the renaissance process. The article reveals Gulen’s idea, that the Muslim’ crises is internal in nature, and not because of others, it is a “liability to be colonize” attitude. Religion has a vital role in construction of a civilization identity. A religion can be pillar of a civilization is a religion that has lofty goals, able to apply moral values, upgrade spiritual quality, and fulfill human’s soul needs. According to Gulen, every civilization has its links with the past and its cultural haritage, and that any attempt to reconstruct a future civilization has to consider its own cultural roots. Thus, a civilization is neither a life adopted from colonials nor values that has been deprived from its own noble values. The article, using philosophical, historical and sociological approaches, tries to analyze the “essential” conditions that able to restore Islamic civilization and spawn Muslim’s renaissance, mainly; a) moral-spiritual, b) knowledge, c) aesthetic, and d) love. The article also explains critically the roles and missions of ulamâ in making “resurrection from the grave”, renaissance and total reform of the ummah.
Al-Qur’an dan Pengembangan Studi Agama (Telaah terhadap Yahudi, Kristen, Sabea, dan Majusi) Qosim Nursheha Dzulhadi
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.193

Abstract

Al-Qur’an is known as an authentic source for comparative religion (‘ilm muqâranat al-adyân). There are six religions mentioned explicitly in the Qur’an in the verse (22: 17), namely: the believers, the Jews, the Christians, the Sabean, the Zoroastrians, and the idolater. This means that al-Qur’an is a holy book that pays great attention to comparative religion (muqâranat al-adyân). At this point, what al-Qur’an generally mentions is still a hot topic to discuss up to the present. In other words, what Al-Qur’an informs about these religions is always up to date and actual. Al-Quran criticized five major religions – except Islam – because those deviate from the true path of God. Such as Jews and Christians, for example considered to have far deviated from the true teachings of Tawheed. On this basis, these religious adherents have reached the degree of ‘infidels’ eventhough regarded as Ahl Kitab. Therefore, the other two religions Sabea (al-Sâbi’ûn) and Zoroastrian had turned away from Tawhid to be fire worshipers. Further, this paper will review the scholars’ criticism of these religions. Then asserted in this article that the only true religious path is Islam.
Sejarah Agama dalam al-Qur’an; Dari Sederhana Menuju Sempurna Imam Ibnu Hajar
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.194

Abstract

Religion does not come at once as can be seen today. Religion comes with the following level of human’s intellectual development and condition. So that, religion is always suitable to human in all ages and times. The process and development of religion can be traced through the history of the religion itself such as Prophet Adam, as to which is perpetuated by the Quran, which is very simple and not with a lot of roles of shari’ah. Shari’ah brought by the prophets are increasingly developed so created religion as brought by Prophet Muhammad which we can see his teachings today. Nevertheless, the Prophets’ struggle in carrying and introducing religion to bring the people to a better life is not simple. The prophets had to fight hard and even risked their life themselves. But they are not an ordinary man. They are an elected man to run the heavy duty. They have the durability and above all suffering far beyond what ordinarily people do. The process of proselytizing of prophets always shows the resilience and tremendous fortitude. Thus the heavy duty that God gave to them can be done well. However, not all of the prophets have the same success. The series of prophets is closed with the advent of Prophet Muhammad with Islam. This paper focuses on how the development of religion until it becomes a perfect religion passing through the prophets in a very long period of time.
Benarkah Kita Murji’ah? Catatan atas Artikel Prof. Dr. Fauzan Saleh Amal Fathullah Zarkasyi
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.195

Abstract

This is a special note on the article written by Fauzan Saleh entitled Kita Masih Murji’ah: Mencari Akar Teologi Pemahaman Umat Islam Indonesia published in Tsaqafah Volume 7, No. 2, October 2009. The author notes that the article could plunge Muslims to the wrong conception. Fauzan begins his article on Caliph Uthman’s nepotism when designating Amr bin Ash as governor of Egypt, Mua’wiyah as governor of Sham and Sa’ad bin Abi Waqas as governor of Iraq and Persia. Further this article notes concerning the definition of Ahl al- Sunnah wa al-Jama’ah. In addition, the author sees Fauzan does not fully understand this concept. Thus, because he classified both Maturidist and Asy’arist only into this group, without explaining their true set of belief. Actually the truth about Ahl al-Sunnah wa al-Jama’ah is the groups who have unanimity in beliefs, traditions and the status of Prophet Muhammad (Peace be upon him) and the the very righteous people among Muslims in Islam. They are the prophet’s companions and Tabi’in (followers), and the schoolars who followed their guidance, and their way in terms of faith, words, and deeds until the Day of Judgment. From this point of view, the criticism persists about the actors a great sin whereby this article parsed differences between Ahlusunah and Murji’ah. According to the author, Fauzan has been on failure when he drew a hasty conclusion at the similarity belief of Murji’ah and Ahlusunah, whereas Ahlusunah’s creed is just a continuation of Murji’ah’s. As clearly written in Fauzan’s conclusions of the article, despite Murji’ah creed is no longer known at this time, but this concept still remains sustainable in Islamic theology.
Uslûb al-Hiwâr al-Qur’âni bayna al-Muslimîn wa al-Nasâra ‘inda Badî’uzzamân Sa’îd al-Nursi Sujiat Zubaidi Saleh
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.196

Abstract

In order to solve some issues, the scholars’ dialogue often generates new ideas as it works to clarify the values of al-Qur’an and to enrich their understanding about it. Therefore, Nursi pointed to unite at present not only with the Muslim community and even with Christians, aside from the differences and disputes over union issues. It is possible to do so when the Muslims and the Christians refrain from their controversies among them. Nursi’s idea does not mean that he does not recognize any differences between them. There are some significant differences between the Christian and the Muslim faith, but those differences should not prevent them from the most important goal to provide new humanitarian look for human life, where God is the axis and the divine will for the moral values of this point. Nursi believes that the current religious relationship marred by erroneous thought as the result of post-modernism worldview. In fact, al-Qur’an recommended a mutual awareness of the communities that shapes them to gain a common goal in God witnesses as the divine values of this modern civilization in opposition to “clash of civilizations”, but this task needs some efforts to discuss on Quranic Dialogue. This dialogue could be undertaken well, as long as it sets out with full love and affection rather than with the fierce conflict and distress. Thus, Nursi introduced new ideas into interfaith dialogue between Muslims and Christians, to build a true civilization based on mutual relations of love.

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