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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. 7 No. 2 (2011): Islamic Theology" : 9 Documents clear
Kita Masih Murji’ah: Mencari Akar Teologis Pemahaman Keagamaan Umat Islam di Indonesia Fauzan Saleh
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.1

Abstract

Generally speaking, Muslims’ life, be it in socio-cultural, political, or economicaspects, is determined by one’s theological insight. Probably, it might not be fullyrealized, since the theological outlook is by nature latent, being integrated intoone’s inner life. However, it has a considerable contribution to constructing one’sweltanschauung. It is true that theology is the knowledge about God. Yet, humanunderstanding about God, who He is, and how human should establish his orher relationship with Him, will disclose the veracity of human behavior and conduct.Theology, being not so far different from philosophy, may play an instrumentalrole in the shaping of one’s principle of life. Up to now, one of the most influentialtheological doctrines in Islam is the one formulated by the Murji’ites. Thistheological school of thought emerged in the same period as some othercontemporaneous sects, the Kharijite, and the Mu’tazilite..Today, these theologicalschools have in effect disappeared, and thus they are not recognized any longer.Nevertheless, some elements of Murji’ite doctrines remain influential, beingintegrated into the currently surviving Islamic theological school, the Sunnite.Characteristically, the Murji’ite tends to be permissive, less decisive, and is allowingthe moral problems that occur in human life to be solved by God alone, not byhuman. It is believed that only God can judge.
Antara Teodisi dan Monoteisme: Memaknai Esensi Keadilan Ilahi Sujiat Zubaidi
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.2

Abstract

In the tradition of Islamic thought, the problem of crime usually arises in connection with the justice of God. Various schools of Islamic thought have their own views and interpretations in accordance with their respective principles. However, they differ from Western philosophers and thinkers who tend to discredit God. For the Muslim philosophers, especially theologians, their orientation in addressing this problem is precisely to maintain the tanzih and the tawhid of God. In principle, the word fair is used in four aspects. First, the fair is a state of balance; second, equality and disclaimer of any distinction; third, to maintain individual rights and give the right to every person entitled to receive; fourth, maintaining the right of sustainability of the life existence. Furthermore, the most crucial problem is if the principle of divine justice which is confronted with the phenomenon of various evils in the world. Indeed, when there is the evil, there must be the good, and where there is the good there will be the evil. Good and evil are united and bounded with in nature. Both are a compound between existence and non-existence. According to Iqbal, the universe can be updated again, while the elements of sin and evil can be eliminated gradually through optimal effort and full of optimism with the good. Iqbal claimed that Muslims could be strong and free from evil and its destruction by the selfaffirmation, self-expression, and self-development.Dalam tradisi pemikiran Islam, masalah kejahatan biasanya dihubungkan dengan keadilan Ilahi. Berbagai madzhab pemikiran Islam memiliki pandangan dan interpretasi sendiri sesuai dengan prinsip masing-masing. Namun, mereka berbeda dari filsuf dan pemikir Barat yang cenderung mendiskreditkan Tuhan.Para filsuf Muslim, terutama teolog, orientasi mereka dalam menangani masalah ini justru untuk menjaga tanzih dan tauhid Allah. Dalam prinsipnya, kata adil digunakan dalam empat aspek. Pertama, adil adalah suatu keadaan keseimbangan; kedua, kesetaraan dan sanggahan terhadap perbedaan; ketiga, untuk mempertahankan hak-hak individu dan memberikan hak kepada setiap orang yang berhak untuk menerima; dan keempat, mempertahankan hak keberlanjutan keberadaan kehidupan. Selain itu, masalah yang paling krusial adalah jika prinsip keadilan Ilahi yang dihadapkan dengan fenomena berbagai kejahatan di dunia. Memang, bila ada kejahatan, harus ada yang baik, dan di mana ada kebaikan, maka akan ada kejahatan. Tulisan iuni menyimpulkan, bahwa baik dan buruk selalu inheren dan menyatu dalam kosmos. Keduanya adalah senyawa antara eksistensi dan non-eksistensi. Menurut Iqbal, alam semesta dapat diperbarui lagi, sedangkan unsur dosa dan kejahatan dapat dihilangkan secara bertahap melalui upaya optimal dan penuh optimisme dengan baik. Iqbal menyatakan bahwa umat Islam dapat menjadi kuat dan bebas dari kejahatan dan kehancuran oleh penegasan diri, ekspresi diri, dan pengembangan diri.Keywords: tradisi, omni kebaikan, wajib al-wujud, teologi keadilan, monoteisme.
Urgensi Tauhid dalam Membangun Epistemologi Islam Bambang Irawan
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.3

Abstract

The reform efforts undertaken by contemporary Muslim thinkers have so far not been able to alter significantly the presence of Muslim which seems in the shadow of western progress in the context of science. This condition is due to the effect of undermining of Western thought through their epistemology packaging. Of course, we cannot blame the West as they have their own paradigm which is different with the Islamic paradigm in developing knowledge. Accordingly, the questions arise: why Muslim scholars are not working hard to build an epistemology that carries the message of monotheism; why they are hurry to accept the truth of Western epistemology without a fundamental review on revelation, so they become loyal followers of Western theories and concepts. Thus, the greatest challenge for Muslim scientists today is how to find a comprehensive formulation of the various theories of knowledge that can be accepted by all people, so that Islamic science is not only free from the shadow of imperialism of Western epistemology, but is able to reflect in a concrete concept of Islam as ‘rahmatan lil ‘alamin’. This paper seeks to reorient the meaning of monotheism in the development epistemology of science which is featured with theocentric-humanism, that is, in addition to spiritual oriented (tawhid) it is also able to accommodate the interests of human beings (amal).Dalam konteks ilmu pengetahuan, upaya reformasi yang dilakukan oleh pemikir Muslim kontemporer sejauh ini belum mampu mengubah secara signifikan bayang-bayang kemajuan Barat. Kondisi ini disebabkan oleh efek pemikiran Barat yang dikemas dalam epistemologi mereka. Tentu saja, kita tidak bisa menyalahkan Barat karena mereka memiliki paradigma dan tolok ukur sendiri yang berbeda dengan paradigma Islam dalam mengembangkan ilmu pengetahuan. Dengan demikian, pertanyaan yang muncul, mengapa sarjana Muslim tidak bekerja keras untuk membangun sebuah epistemologi yang membawa pesan tauhid, mengapa mereka terburu-buru untuk menerima kebenaran epistemologi Barat tanpa melakukan telaah berdasar pada wahyu, sehingga mereka menjadi pengikut setia teori dan konsep Barat. Dengan demikian, tantangan terbesar bagi para ilmuwan Islam saat ini adalah bagaimana menemukan formulasi yang komprehensif dari berbagai teori pengetahuan yang bisa diterima oleh semua orang, sehingga ilmu Islam tidak hanya bebas dari bayang-bayang imperialisme epistemologi Barat, namun mampu secara total mencerminkan konsep yang konkret, tentamg Islam sebagai obor penerang (huda) yang dibawa oleh Rasulullah sebagai ‘rahmatan lil’ alamin’. Tulisan ini berusaha untuk melakukan re-oreintasi dan rethinking makna tauhid dalam perkembangan epistemologi ilmu pengetahuan yang ditampilkan bersamaan dengan aspek teosentris-humanisme, yaitu, selain berorientasi pada aspek spiritual (tauhid) juga mampu mengakomodasi kepentingan manusia (amal).
Ibn Sina’ s Concept of Wajib al-Wujud Hamid Fahmy Zarkasyi
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.6

Abstract

This paper is an exposition of Ibn Sina’ s concept  Wa> jib al-W uju> d(Necessary Existence),a concept of God derived from or modified out of   Aristotle’ s natural theology .Since it deviates from  Aristotle’ s philosophy ,it considerably distinct from the Greek philosophical tradition. Unlike Aristotle whose theological framework departs from physic, Ibn Sina delineates the concept of God from pure metaphysical approach consisting of ontological and cosmological arguments.From this delineation Ibn Sina has successfully solved  Aristotle’ s problem of God knowledge and change, and that is by positing that God knew something other than Himself but it does not imply change in His essence since His knowledge is unbounded by time.Be that as it ma y ,this philosophical concept is subject to further examination from theological perspectives .However,the term Wa> jib al-W uju> d is a key concept for the explication of the existence of God, but the term itself is not assumption,but the goal to be investigated.  Although Necessary Existence is only ontological concept it is used in his various way of proving God’ s existence,whether in cosmological argument or other argument. Interestingly ,since all depend on the key concept of   ‘necessity’,the proof that begins from the causality does not end in the First Cause but on Wajib al-W ujud, an end that seems to be incompatible with the beginning .
Teologi Mustad’afin di Indonesia: Kajian atas Teologi Muhammadiyah Sokhi Huda
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.8

Abstract

Mustad’afin Theology in Indonesia is the new face of  al-Ma’un theology initiated by the Ahmad Dahlan. It eventually accumulates with more extensive issues and involves partnerships with other parties in order to achieve its praxis strategy. The basic assumption of  this theology is that the practice of  worship must be directly related to social concerns, with a foundation of monotheism that manifests itself  into the realm of  praxis. This finally leads to the key words of “social unity” and “social rituals” which are then developed in the context of contemporary nationhood and statehood in Indonesia. Moreover, its epistemology primarily comes from: (1) Wahhabi-Salafi ideology of  Rashid Rida, (2) the idea of    education reform of  Muhammad ‘Abduh, and (3) theology of al-Ma’un of Ahmad  Dahlan. These three basic epistemologies are equipped with a significant adaptation to seven factors, in order to be accepted as a theology of  liberators movement in Indonesia. The performance of  Mustad’afin theology is a theology that does social defense for the following conditions: (1) oppression of faith, (2) retardation, (3) suffering of economic and social status, (4) moral suffering, and (5) the threat of theologies and the existence of Indonesia. Finally, it implies the necessity of  Mustad’afin Islamic Jurisprudence to regulate the conduct of  worship and social community. Furthermore, the exclusive part of  Wahhabi-Salafi Islamic jurisprudence is no longer posed.
Wilayat al-Faqih Baina al-Fiqhiyyah wa al-Kalamiyyah Muhammad Khalid Muslih
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.9

Abstract

The early fourteenth century of Hijra is a new transitional phase for the historical development of Syiah Imamiyah. This can be traced by their success in establishing an Islamic state using 12 Imam Ideology which is based on “Welayat al-Faqih” system. This system is the antithesis of the theory of al-ghaibah al- kubra, which until now has been running more than 1000 years and has forbidden Shiite followers to perform various social, political and religious activities until reappearance of Imam Mahdi. As a result, many teachings of the religion cannot be applied. If this condition  continues, the Islamic teachings will be destructed in the future, so that the bearer of this idea see the necessity for the fuqaha ‘(scholars’) of Shiite who have reached the degree of “Mujtahid” to take over the role of Imam Mahdi in establishing and leading the Islamic State, thus, a guardian Jurist in a country which is built up under the system of welayat faqih, holds a supreme power, who covers the whole territory granted to the Prophet and the Imams. In spite of  saying that welayat fakih included in the category of Islamic jurisprudence, the Shiite Jurists argue that it has a dimensions of kalam, as it also discusses the problem of  “af ’âlullâh”. Eventually, the form of  the State born cannot be avoided from the format of  “Theocracy”. historical development of Syiah Imamiyah. This can be traced by their success  in establishing an Islamic state using 12 Imam Ideology which is based on  "Welayat al-Faqih" system. This system is the antithesis of the theory of  al- ghaibah al-kubra, which until now has been running more than 1000 years and  has forbidden Shiite followers to perform various social, political and religious  activities until reappearance of Imam Mahdi. As a result, many teachings of  the religion  cannot be applied. If this condition  continues, the Islamic teachings will be destructed in the future, so that the bearer of this idea see the necessity for the fuqaha '(scholars') of Shiite who have reached the degree of "Mujtahid" to take over the role of Imam Mahdi in establishing and leading the Islamic State, thus, a guardian Jurist in a country which is built up under the system of  welayat faqih, holds a supreme power, who covers the whole territory granted to the Prophet and the Imams. In spite of saying that welayat fakih included in the category of Islamic jurisprudence, the Shiite Jurists argue that it has a dimensions of kalam, as it also discusses the problem of "af'âlullâh". Eventually, the form of the State born cannot be avoided from the format of "Theocracy".  
Kritisisme Sejarah Teologi Barat Happy Susanto
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.11

Abstract

The main purpose of this article consists in investigating the history of theology in the Western culture. This investigation is aimed at finding a new path for understanding the essence of  Western theology. Western theology is meant that body of  doctrine and tradition developed solely in terms of  the temporal and cultural situations within the West. It should go without saying that all doctrinal development takes place within a historical and ideological context which defines not only the issues raised but also the language and concepts used in attempting solutions. It should readily be admitted that even the “purest” theological formulation reflects the thought and terms of  its era. It is not doubted that Western theology promotes universal truths which may be applied to all peoples in all places under all circumstances. The resistance comes arise from Liberation theologies. The characteristic of  Liberation theologies, whether specifically Black American theologies or Latin American theologies, is to decry the negative impact which traditional Western theology has had, both implicitly and explicitly, upon non-white peoples of  the world. For the case of  Indonesia, the mergence of  Islamic thought or Islamic theology is very unique. Intellectual traditions of Indonesia were developed after contact with reformist and modernist thought without denying local wisdom. Acceptance and rejection of  Western Thought without criticism is a weakness.
Teologi Kapitalistik : Catatan atas Cara Pandang Masyarakat Modern Terhadap Agama Khoirul Faizin
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.12

Abstract

As a cultural movement, globalization has presented the differences that tear do wn the totality and unity of values and beliefs .Global culture is characterized by the integration of local culture into the global order.  Accordingly ,various foreign cultural values become the bases of the formation of sub-culture that stands alone with the freedom of expression. As a cultural movement, it brings the differences that under mine the totality and the unity of values and religious beliefs. This climate conduci ve to these different ways of life and then spawns a widespread individualization process, which turns man away from the general context. This massive shift can be seen in the so-called “privatization of religion”, the process of individualization in the appreciation and religious practices. Revitalization of religion is needed to restore the basic values of religion that have been secularized. Religion must come back as a legitimate sovereign social values and piety . This sovereignty of religion should be structured as a strategy for revitalizing religion in the lives of individuals and social piety .  Thus,religion as a sovereign authority regulates individual piety personally and socially .However, the sovereignty of religion should give a wide freedom for individuals to perform the function of religion in accordance with the present context.
الأخلاقيات المهنية في مؤسسات التمويل الأصغر الإسلامية Dato Muhammad Muda; Muhammad Aunurrahim; Hani Yahya
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.13

Abstract

The role of professional ethics is indeed significant in the local and global market realities, in which most of organizations and financial institution try to survive right in the middle of  the current tight competition in the business, particularly in gaining trust and financial sources from societies as well as customers and employees. This brief  study focused on the scope of professional ethics that govern the activities of general Islamic institutions which are working in the field of microfinance. Those institutions are really in desperate need of these ethics that maintain the growth and sustainability, and then could protect the rights of the poor who are dealing with it. In the other hand this research also reviewed the ten of the most important ethical principles that should be a general framework for any proposed model of the code of Islamic microfinance ethics, to match transactions with these institutions with the principles of Islamic morality as well as the technical rules governing the work of  these institutions.  This research found and came out with a batch of  results and recommendations which will hopefully contribute to the consolidation of the theoretical framework for study as well as enhancing the practical side of ethics. market realities, in which most of organizations and financial institution try to survive right in the middle of the current tight competition in the business, particularly in gaining trust and financial sources from societies as well as customers and employees. This brief study focused on the scope of professional ethics that govern the activities of general Islamic institutions which are working in the field of microfinance. Those institutions are really in desperate need of these ethics that maintain the growth and sustainability, and then could protect the rights of the poor who are dealing with it. In the other hand this research also reviewed the ten of the most important ethical principles that should be a general framework for any proposed model of the code of Islamic microfinance ethics, to match transactions with these institutions with the principles of Islamic morality as well as the technical rules governing the work of these institutions.  This research found and came out with a batch of results and recommendations which will hopefully contribute to the consolidation of the theoretical framework for study as well as enhancing the practical side of ethics.

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