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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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Articles 10 Documents
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Search results for , issue "Vol. 9 No. 2 (2013): Islamic Ethics" : 10 Documents clear
Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society Indonesia Era Reformasi M. Abdul Fattah Santoso
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.51

Abstract

Paying attention to the gap between the fenomenal discource dan movement of civil society in the Indonesian politics in 1990s and its anomali movement in the reformation era, has been be studied the problems of Indonesian civil society in such era using documents and decriptive and critical analysis in order to be sought its ways out using reflective analysis. Instead of being strong, Indonesian civil society in the reformation era really weakened. The civil society those formerly had autonomy  were  coopted  by the state when their  leader  got power.  The leaders themselves looked inconsistent in democratic culture. Moreover, civil society grew as a mean of  struggle for power, and when the power was in hand they coopted the state. Besides, the public civility collapsed and the new primordialism, such as etnic nationalism, communalism, and religious sectarianism, appeared. As a solution to civil society’s weakness, is absolutely needed their empowerment through political education prioritizing Islamic ethics based on civic values: civility, autonomy, self-help, self-sufficiency, and social contract. Civility is an ethical solution for solving problems of anomalous growth of civil society as a mean of struggle for power, collapse of public civility, and leader’s inconsistency in public civility. Autonomy, self-help, and self-sufficiency are ethical solutions for solving the problem of civil society being coopted by the state when their leader gets power. Moreover, social contract is an ethical solution for solving the problem of civil society coopting the state.
Konsep Nilai dalam Peradaban Barat Dinar Dewi Kania
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.52

Abstract

The Western’s conception of  values, morals and ethics are so different with Islamic conception. In fact, there is difference about it between western scholars. These is a consequence from secularization that spread upon the whole Europe  after  their  people’s  believe  of  church’s  conductiveness  disappeared. This secularization impacts to the separation between religion’s doctrines and life activities as politic, education even to the marriage. In the end, Western society  considers  the  values  of  religion  are  just  subjective  phenomenal  that experienced by individual and are not universally. Religion has space its self that different  with  space  of  non-religion. The  value  and  moral  concept in West would  be  evolved  and  developed  according  to  western  society’s  conception of  human  being  reality,  religion,  sciences  and  life  it’s self. This paper  has  a purpose to describes western scholar’s thoughts about values and moralities chronologically, starting from medieval centuries when Churches have the power of high legitimacy in western society until renaissance era and then describing about glorious era that the western scholar’s thoughts still influences the concept of values in this century.
Moral Philosophy in the Qur’an From theViewpoint of the Risale-i Nur Said Nursi Jamal Ahmad Sa’id al-Marzuqi
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.53

Abstract

The  content  of  moral  philosophy  in  Risale-i  Nur Said  Nursi  which  is derived from the Qur’an is abundant. This paper is an attempt to elaborate that moral philosophy of the Qur’an explained thoroughly in Risale-i Nur. The topics discussed here include the idea that evil is not fundamental to the world; it is only a means of knowing good, while men are the source of moral evil. In the Risale-i Nur, Nursi describes the hardships of his life in exile, the difficulties he suffered, and the distress he felt at the inhuman treatment meted out to his brothers, his country, and all humanity even. It is because what regarded as evil such as death is actually an instance of good and the gate of mercy. The plausible question is whether man is free to do and to desire something. For Nursi it is obvious that human freedom can be conducted only within the limits of divine determination.  Nursi  compares  the  wisdom  of  the  Qur’an  and  that  of philosophy,  the  training  and  education  both  offer  to  mankind.  One  of  the things the Risale-i Nur teaches us is that what we suppose to be life is in reality only a small slice of time. Because for us, the past and future are non-existent and dead.
Etika Al-Qur’an Terhadap Non-Muslim Harda Armayanto
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.54

Abstract

This paper describes the ethics toward non-Muslims based on al-Qur’an. Islam as a religion of peace was accused and insulted by the orientalists frequently. These accusations and insulting stated in several articles, journals either in their books. Their books like Islamic Invasion wrote by Robert Morey and Islam Revealed by Anis A Shorrosh are some sample of how the orientalists discredits Islam. Whereas Islam is not like what they accused. On the contrary, Islam has responding their accusations with an elegant and tolerant doctrine. Islam has teaches its peoples to respects another religion’s people, Islam forbids his people to insult other religions, to excoriate their worships or forcing non-Muslims to convert  or believes  to Islam, even  Islam teaches  its  people to acknowledge non-Muslims  as  brother  and  sister.  This  is  Islam’s  admiration  toward  non- Muslims. Surprisingly, these admirations inversely proportional to what non- Muslims did toward Islam and its people. The abuses as what we mention it before, was being happened even until now. Lately, one of  Christian pastor in United State was told his people to burn the Holly Qur’an or as we known about suppression of Rohingya’s Muslims that was did by Myanmar’s Buddhists.
IntegrasiTauhid dan Akhlak dalam Pandangan Fakhruddîn Ar-Razi Jarman Arroisi
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.55

Abstract

This paper is based on deviation of mindset, attitudes, and human behavior that happened this nowadays. The deviation can be captured through the attitudes and behavior that is no longer based on human nature, but based on the lust. As a result, there is a moral degradation that led to the multi- dimensional crisis. Actually, the previous Islamic scholars, such as Fakhruddîn ar-Râzî had stressed the importance of establishing the mindset, attitude, and behavior on the basis of tawhid or human nature. In Islam, tawhid has a central position. It is the source of mindset, attitudes, and human behavior. Therefore, if tawhid is true, the behavior should be true, and also on the contrary. In Islam, between tawhid and mindsets, attitudes and behavior, have a close relationship, even they may not be separated. The attitudes of a believer, according to ar- Râzî, are being pious, keeping away from dirty deeds, do not hurt others, and do not do things that are prohibited. Meanwhile, the attitudes of musyrik are stubborn, do not believe and reject the truth. Likewise with the deeds. The kindness which is performed by people with correct tawhid should be different with the kindness done by others. The people who has correct tawhid do good thing simply because the worship of God, while those who has not correct tawhid do something based on humanitarian grounds. This matter, in the perspective of tawhid, can be categorized as riya’ and therefore, according to ar-Râzî, can be called by disobedience.
Corporate Ethical Identity Perbankan Syariah di Indonesia Budi Sukardi Taufiq Wijaya
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.56

Abstract

This article describes the extent of Islamic Banking in Indonesia in function as an agent of development through ethical identity disclosure in annual reports of Islamic Banking. The importance ethical identity of the company as a part of the personality in the achievement of business objectives, has the purpose to describe the manifestations and uniqueness in order to operate well and success in the market, able to provide recognition and distinction between banks, as an important aspect of the bank’s market competitiveness of sustainable, which includes an understanding of the ethical and social culture of the bank. Islamic banking as a financial institution which different with conventional banks, have a view applies fundamental concepts of property rights and contracts that govern behavior, ethical, moral and social economy, both individuals, institutions, communities and countries. Fundamental perspective above, will be able to belief in religion (Islam), as well as support for Islamic Banks to be integral and system economic of Islam will be applicable in all times and in particular contribute for national economy, as well as being an alternative system for the development of the world economy.
Internalisasi Konsep Ta’dîb Al-Attas dalam Pengembangan Karakter Peserta Didik M. Arfan Mu’ammar
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.57

Abstract

The ‘character building’ topic starts as the top topics in discussion latterly. Various training holds sporadically for the executives, teachers, and employer’s company in outbound form or workshop. Those activities are good definitely, but it’s not enough to build a character. We have to combine our efforts systematically and integrated, so the character building as we want can be effective, learnable and known by the others. That’s all because the intellectualities and cognitive capability cannot guarantee for someone to be able to erase his mentality of corruption, collusion and nepotism, etc. In the other side, awkward’s morality can override the student’s intellectualities. Al-Attas as a Muslim scholar, offers a concept of Ta’dib that has been offered and nominated in the first time at the First Islamic Conference at Mecca in 1977. Al-Attas has a notion that everyone who learned is good man and the term ‘good’ here is a behavior that includes of someone’s spiritual life and material, who try to implants kindliness that he accepted it. The good man is a human being who has characters and polite. The internalization concept of Ta’dib inside of Character building is a requirement than we need, especially this times that we have to face some thoughtfulness phenomena’s degradation of moral. This Ta’dib concept leads someone to be able to put something in its place. So, we can create some condition which the structuralist’s fungsional called as well regulated society. If this society does not reflects the well regulate society, then this society still uncultured.
Pendidikan Karakter Berbasis Ta’dîb Adian Husaini
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.58

Abstract

At the moment, Indonesian government campaigns for education based on character rapidly. Various theories have been proposed to make this mission success. Unfortunately, the government tends to use the secular’s theories which so far from religious values, whereas Indonesia is the biggest nation with Muslims population in the world. Righteously, the education which based on character should be taken from this Religion’s precepts. Actually, this idea has been engaged by the founding father of this country. In the principle’s foundation of this country (Pancasila), the founding father formulate some principle which using Islamic terms. As an example, in second principle, we can find word ‘Adil’ and ‘Adab’ which both of these words is Islamic term that considered as Islamic basic vocabulary and closely related with Islam’s precepts. Because of this importance, the founding father used this words and Islamic terms inside the principle’s foundation of this country (Pancasila). These indicates how strong the influences of Islamic worldview in prefatory’s constitution of this country (Pembukaan UUD 1945). Therefore, we have to understanding these Islamic terms (adab and adil) with Islamic worldview. Because of the importance of this ‘Adab’ term, then this is the time when the government use these term in implementation of education based on character in this country.
Tajdid dan Modernisasi Pemikiran Islam Amal Fathullah Zarkasyi
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.59

Abstract

Along with development of era, there are many problems of Muslim peoples that did not exist in Prophet’s Era of Muhammad SAW. These problems require an exact and quick solution. One of the media that possible as solution is tajdid and ijtihad. Tajdid is retrieval effort of Islamic doctrine and precepts that have been forgotten or abandoned by Muslims and then reformed to be better. Tajdid is not create some new doctrines in Islam, but restore it to Prophet’s Era of Muhammad SAW and the Four of Caliphs with considering to the situation and condition. Meanwhile, ijtihad is outpouring all powers and abilities to formulating and applying Islamic laws in branch issues and problems that appears in Islamic laws. The problem that occurred is similarization between tajdid’s movement and modernization that affiliated to the western secular tradition. Whereas, the meaning between both of it too different so that brings the different implication if it applied in Islam. The modernization in Islam is a movement to integrated Islam and modern sciences (western). As a consequence, Islam has to adapt its doctrines and principles to what western wants. The effect of this movement will undermine the principles of Islam and induce Muslim people to concede the values of western modernity. Surprisingly, many Muslim scholars using this western’s modernization method into Islamic thought. On the basis of this situation, this paper try to reveals the fundamental differences between tajdid and modernization, and then criticizes the modernization that used by some Muslim scholars.
مقاصد القرآن في فكر بديع الزمان سعيد النورسي Ziyad Khalil Mohammad Dagameen
TSAQAFAH Vol. 9 No. 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i2.60

Abstract

Al-Qur’an is guidance for mankind, loaded with content and very comprehensive orientation. According to Said Nursi, though it’s words are limited, but actually the content of the meaning is no limits. The firmament capacity has very broad scope, covering various dimensions of life. In this article, before concluding Nursi’s perspective on maqāsid al-Qur’an, the writer sets forth some mufassir to compare and analyze the views of Nursi began from Fakhruddin al-Razi, al-Ghazali, al-Syatibi, Muhammad Abduh and Ibn Ashur. In the end, Nursi asserts there are at least four fundamental contents of al-Qur›an, that is monotheism, prophethood, resurrection and justice. The more admirable according to Nursi, four of this al-Qur›an contains are often found together in one sura, or together in a single verse (unity of the Qur›an). That is why, these four have a strong influence on al-Qur›an is I’jaz. And of the last four issues, the only one that can be proofed in human life is the justice, which includes not only in religious aspect of the shari’ah, but has a broad spectrum in human real life, begining from economic aspect, social, political, legal and other humanitarianism. In this point, moral values accentuate seemed very strong, as the basis of valuable and meaningful life, because the peak of morality is the principle of altruism, or khidmah to another person or party.

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