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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 590 Documents

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Peta Religiositas berdasarkan Islamic Worldview pada Milenial Muslim di Yogyakarta Anita Anita; Badrun Kartowagiran; Ayub Ayub
TSAQAFAH Vol 15, No 2 (2019): Islamic Civilization
Publisher : Universitas Darussalam Gontor

AbstractIslamic civilization is built upon Islam as a distinctive religion and way of life (dîn). Therefore, the fate of this civilization depends on the religiosity of each Muslim individuals. In this context, an empirical study to map Muslim religiosity becomes necessary. However, studies of Muslim religiosity have been imbued with conceptual as well as epistemological bias due to the adaptation of instruments that were developed based on the Judeo-Christian traditions. This article presents a mapping of Muslim millennial religiosity (306 respondents) using The Muslim Religiosity-Personality Inventory (MRPI), an instrument developed based on the concept of Islamic Worldview. Muslim millennials were chosen because of their strategic demographic position in the development of Islamic civilization. The religiosity of the respondents would be analyzed by referring to two dimensions of Islamic religiosity, namely Islamic Worldview and Religious Personality. Regarding the first dimension, this research revealed that millennials Muslims in Yogyakarta strongly believe in God's active involvement in the affairs of His creatures. However, they lack the understanding of the nature of the involvement. They also have a low score in some crucial aspects of Islamic worldview such as the universality of Islamic teachings and the concept of fithrah (human nature). Regarding the second dimension, they have a high score on personal religiosity, medium score on social religiosity (mu’âmalât), and a low score in ritual religiosity (‘ibâdah mahdhah). This article will further discuss the implications of the findings to the development of Islamic civilization. Keywords: Religiosity, Millennial Muslim, Islamic Worldview, Religious Personality. AbstrakPeradaban Islam dibangun di atas fondasi Islam sebagai agama (dîn) yang distingtif dan unggul. Oleh karena itu, nasib peradaban ini tergantung kepada sejauh mana tiap Muslim menghayati agamanya. Dalam konteks ini, kajian religiositas yang empiris untuk memetakan keberagamaan ini menjadi perlu. Namun, selama ini kajian religiositas masih bias secara konseptual dan epistemologis, sebab kebanyakan instrumen yang digunakan berasal dari tradisi Yahudi atau Kristen. Artikel ini menyajikan pemetaan religiositas milenial Muslim (sampel 306 orang) dengan menggunakan The Muslim Religiosity-Personality Inventory (MRPI), sebuah instrumen yang dikembangkan berasaskan konsep Islamic Worldview. Milenial Muslim dipilih sebab posisi demografis mereka yang strategis dalam pembangunan peradaban. Data religiositas responden dipetakan dengan dengan merujuk kepada dua dimensi yaitu Islamic Worldview (IW) dan Religious Personality (RP). Dari dimensi IW, ditemukan bahwa milenial Muslim di Yogyakarta meyakini keterlibatan mutlak Allah di alam, tapi belum memahami dengan baik mekanisme hubungan Allah dengan ciptaan-Nya. Mereka juga memperoleh skor rendah dalam aspek krusial seperti tentang keuniversalan ajaran Islam dan pandangan tentang fitrah manusia. Pada dimensi RP milenial Muslim memiliki skor kesalehan personal yang tinggi disusul kesalehan sosial (mu’âmalât). Namun skor mereka rendah dalam ranah ritual (‘ibâdah mahdhah). Artikel ini juga akan mendiskusikan signifikansi skor yang diperoleh responden pada tiap indikator di atas terhadap upaya pembangunan peradaban Islam.Kata Kunci: Religiositas, Milenial Muslim, Worldview Islam, Kepribadian Religius.

الحكمة في تشريع الزواج: الحوار مع أنصار اللبرالية في تحريم زواج المسلمة بغير المسلم Harda Armayanto
TSAQAFAH Vol 13, No 2 (2017): Islamic Jurisprudence
Publisher : Universitas Darussalam Gontor

This article discusses the prohibition of interfaith marriage or “mixed marriage” between Muslimah and non-Muslim. According to the proponent of religious liberalism, there is no prohibition in Islam related to this kind of marrige. They argue that there is no clear and unambiguous prohibition in the Islamic scriptures about it. The prohibition is only coming from Muslim jurists (fuqahâ). Meanwhile, the prohibition of mixed marriage between Muslimah and non-Muslim in the era of the Prophet (PBUH) due to political conditions at that time, where the number of Muslims was still small, and so it was feared to have an impact on the decline in their quantity. In fact, Islam required a large number of adherents at its beginning. On that basis, the authors review the verses of the Koran, the hadith of the Prophet (PBUH), and the books of turâth in order to get the right answer related to this problem. Through the study of wisdom of the marriage legislation, it is known why Islam prohibited this type of marriage. The marriage legislation in Islam is not only to get descendant, but also to keep religion. It is clear, the Qur’an said that the main reason for the prohibition of this marriage is because Muslimah will fall into kufr. It is undeniable that a wife must submit and obey her husband. How can a Muslimah obey her husband, if the husband invites him to kufr? Surely this is a paradox.

Konsep Learning Culture: Telaah Pemikiran al-Zarnujy dalam Kitab Ta‘lîm al-Muta‘allim Isti’anah Abubakar
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

The world has made learning as an organizational advantage. A superior organization is capable to manage the learning potency of its members into a culture. Discussion of learning culture as the basis of learning organization so far is still dominated by Western thought, especially Peter Senge and Marquadt. Peter Senge has The Fift Discipline as an individual and organizational learning skill. These fve disciplines were corroborated by Marquadt by adding dialogue as his learning skill. This study tries to explore the classic book that can be used as a comparison of learning culture, considering learning to be the spirit of Islam. Al-Zarnujy became an option considering his integrity and his book was phenomenal and monumental. The concept of learning culture is characterized by three things, they are values, learning process, and creating conditions described in full and detail. In values, al-Zarnujy gives three things to straighten the intention as a foothold, they are to againsts ignorance, to do syiar, and to be grateful for the pleasure of sense and healthy body. As for the learning process is also described very detail about how to learn, about ethics, and some things to avoid. Creating conditions is emphasized in the foresight and intelligence to choose friends, who are pious and understand the current condition. Through this article, the author asserts that the contents of al-Zarnujy’s book is still relevant today. The author begins by describing the socio-historical background of al-Zarnujy and his book, then the concept of learning culture in it.

Qadiyyah Tawassu’ al-‘Alam Bayna Abi Hamid al-Ghazali wa Ibn Rusyd al-Qurtubi Sujiat Zubaidi Saleh
TSAQAFAH Vol 5, No 2 (2009)
Publisher : Universitas Darussalam Gontor

This research tries to compare between the position of Abu Hamid alGhazali and the position of Abu al-Walid ibn Rushd in the question of the size of the universe and the possibility of it to be greater or smaller. Al-Ghazali says the possibility of the universe to be greater or smaller than it is, while Ibnu Rushd denies such possibility. According to the latter, if the universe is greater or smaller than it is, it will lead to the possibility of the existence of a magnitude which has no end. In this discussion, Ghazali relies on the Mutakallimin position of the universe concept, while Ibnu Rushd prefers to base his idea of universe on the philosophers such as Aristotle.

Shalawat Albanjari: a Musical Uniqueness for Psychological Well-Being Improvement among Higher Education Students Queen Rahmah Rizqi Zaidah
TSAQAFAH Vol 15, No 2 (2019): Islamic Civilization
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v15i2.3610

AbstractLevels of stress and mental health disorders of adulthood increased five times higher than the conditions experienced in the era of the great depression in 1938 ago. The triggers came from school and popular culture in everyday life. The symptoms of burnout were also found in some college students, for example at the University of Maulana Malik Ibrahim Malang. This problem greatly affects their psychological well-being (PWB) which can make other continuity psychological problems. Shalawat Albanjari activities which have been found in Ma’had Sunan Ampel al-Aly (MSAA) UIN Malang as an old tradition has some certain values that can be expressed in terms of PWB. This study is ethnographic qualitative research. Subjects in this study are some students who become the active players of Shalawat Albanjari. The results showed that Shalawat Albanjari contains some values: psychological values, education values, social values, and spiritual values. Moreover, PWB can be conceptualized as a state of “being calm and peaceful because of the remembrance of God”. Doing Shalawat Albanjari as a routine activity can indirectly improve the PWB of the players.Keywords: Shalawat Albanjari, Shalawat, Psychological Well-Being, Music, Higher Education Students.AbstrakTingkat stres dan gangguan kesehatan mental di masa dewasa meningkat lima kali lebih tinggi dari kondisi yang dialami saat era depresi hebat pada 1938 lalu. Pemicunya berasal dari sekolah dan budaya populer dalam kehidupan sehari-hari. Gejala-gejala burnout juga ditemukan pada beberapa pelajar Perguruan Tinggi, tidak menutup kemungkinan juga terjadi pada pengurus Ma’had Sunan Ampel al-Aly UIN Malang. Hal ini tentu sangat mempengaruhi kesejahteraan psikologis mereka (PWB). Adanya kegiatan Shalawat Albanjari di Ma’had Sunan Ampel Al-Aly (MSAA) UIN Malang sebagai tradisi lama memiliki beberapa nilai tertentu yang dapat diungkapkan dalam kaitannya dengan Psychological Well Being pelakunya. Penelitian ini adalah penelitian kualitatif etnografi. Dua mahasiswa yang menjadi pelaku aktif Shalawat Albanjari menjadi subjek dalam penelitian ini. Hasil penelitian menunjukkan bahwa Shalawat Albanjari mengandung beberapa nilai utama, yaitu: nilai psikologis, nilai pendidikan, nilai sosial, dan nilai spiritual. Selain itu, PWB dapat dikonseptualisasikan sebagai keadaan “menjadi tenang dan damai karena mengingat Allah”. Melakukan Shalawat Albanjari sebagai kegiatan rutin secara tidak langsung dapat meningkatkan PWB para pelakunya.Kata Kunci: Shalawat Albanjari, Shalawat, Kesejahteraan Psikologis, Musik, Pelajar Perguruan Tinggi.

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

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.

Pembaruan Pendidikan Islam Perspektif Hamka Shobahussurur Shobahussurur
TSAQAFAH Vol 5, No 1 (2009)
Publisher : Universitas Darussalam Gontor

Modernization in every aspect of life is definitely needed. Modernization is a process to construct soul to be independent. Modernization from feudalism to democracy. Modernization from the traditional agrarian to advance state and industrialized. Modernization from ignorance to scientific discoveries. Scientific modernization to challenge the advanced countries, and so on. Based on this fact, Hamka has a view that modernization of education is definitely needed. That is because of serious problem in the world of education in Indonesia. Furthermore, the Western education results a sense of antipathy toward Islam and at the same time, Islamic boarding school education mostly against the western world. According to Hamka modernization of education can be actualized through the role of mosque. Mosque has effective educational role and enlightenment, but at some mosques rise educational institutions, for the level of schools as well as university.

Worldview and the Construction of Economics: Secular and Islamic Tradition Hafas Furqani
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Economics as a system of thought and body of knowledge is constructed based on certain philosophical foundations derived from a particular worldview. The term worldview, which originated from the German Weltanschauung (composed of Welt, ‘world’, and Anschauung, ‘view’ or ‘outlook’) refers to a world perception, or the concept and framework of ideas through which human interprets the human life and world. The term worldview, in general, refers to belief, doctrine, perspective and values in the sense that it supplies views, assumptions and images of how to perceive things. The worldview which is the perspective in understanding the existence and realities decorates the scientifc atmosphere, its direction as well as objectives. The worldview is also fundamental in supporting the development of a science and its progress. Mainstream economics is developed from the foundation of Secular Worldview which is characterized as materialist (excluding the metaphysics), reductionist (reducing the epistemological basis on positivism with atomistic perspective) and individualist (isolating individual from society). Islamic economics, on the other hand, is developed on the basis of Islamic worldview. The Islamic worldview is claimed to be more comprehensive, integrative and holistic in nature. This would make Islamic economics having a potential to answer the shortcoming found in conventional economics. The paper would explore the nature of worldview in Secular and Islamic tradition and its implications in developing discipline of economics and Islamic economics. The paper also seeks to develop some foundations for Islamic economics to be a distinct discipline.

Tawhid sebagai Prinsip Primordial Peradaban Islam: Studi Pemikiran Isma’il Raji al-Faruqi Fadhil Sofian Hadi
TSAQAFAH Vol 15, No 2 (2019): Islamic Civilization
Publisher : Universitas Darussalam Gontor

Abstract Ismail Raji al-Faruqi is known as a contemporary Muslim scholar who played an important role and instigator the idea of the Islamization of contemporary science. To realize the idea of the Islamization of contemporary science, al-Faruqi sparked the founding of the International of Islamic Thought (IIIT) centered in the United States. Al-Faruqi is not only well known for his ideas in the arena of thought but also authored a book titled “Al-Tawḥîd: Its Implications for Thought and Life". In this book al-Faruqi describes the principle of tawhîd as the principle of the revival of the ummah. However, this principle began to be eroded and shaken by the understanding of a secular-liberal modern society. For al-Faruqi, the concept of tawḥîd is a primordial element as the true identity of civilization. Bearing in mind the identity of civilization, tawḥîd must be understood as a universal concept that is able to make a major contribution to the revival of Islamic civilization in the past. There are thirteen principles of tauhîd explained by al-Faruqi. All of these principles are inherently interrelated to one another. In connection with the writing of this paper, the author focuses his analysis and discussion on four main principles with the assumption that allows a deeper study. The four principles that the writer will describe are; first the principle of tawḥîd as a worldview. Second, tawḥîd as the principle of knowledge. Third, tawḥîd as a family principle that means the family in Islam has a support that is Islamic law which is determined by tawḥîd and Islamic religious experience. Fourth, tawḥîd as a metaphysical principle. This paper tries to explore the ideas of al-Faruqi in the frame of the analysis of the interrelation of the four principles in an effort to refresh the detention of Muslims in the path of realizing Islamic civilization. Keywords: Tawhid, Ismail Raji al-Faruqi, Islam, Knowledge, Civilization. AbstrakIsmail Raji al-Faruqi dikenal sebagai cendekiawan Muslim kontemporer yang berperan besar dalam menggagas ide Islamisasi Ilmu pengetahuan kontemporer. Untuk merealisasikan gagasan Islamisasi Ilmu Pengetahuan kontemporer, al-Faruqi mencetus berdirinya International of Islamic Thought (IIIT) berpusat di Amerika Serikat. Tidak hanya itu, al-Faruqi juga mengarang sebuah buku dengan judul “Al-Tawhîd: Its Implications for Thought and Life”. Di dalam buku tersebut al-Faruqi mengurai prinsip tawḥîd sebagi asas kebangkitan ummah. Namun prinsip tersebut mulai tergerus dan tergoyah oleh paham masyarakat modern yang sekuler-liberal. Bagi al-Faruqi, konsep tawḥîd merupakan unsur primordial sebagai identitas peradaban yang sebenarnya. Mengingat sebagai identitas peradaban, maka tawḥîd harus dipahami sebagai konsep universal yang mampu memberikan kontribusi besar bagi tegaknya kembali peradaban Islam masa silam. Terdapat tiga belas prinsip tawḥîd yang dipaparkan al-Faruqi. Semua prinsip tersebut adalah inheren saling terkait satu sama lain. Kaitannya dengan penulisan makalah ini, penulis memfokuskan analisa dan pembahasan pada empat prinsip pokok dengan asumsi memungkinkan dilakukan kajian lebih mendalam. Keempat prinsip yang akan penulis urai ialah, pertama prinsip tawḥîd sebagai pandangan dunia (worldview). Kedua, tawḥîd sebagai prinsip pengetahuan. Ketiga, tawḥîd sebagai prinsip keluarga yang bermakna keluarga dalam Islam mempunyai penopang yaitu hukum Islam yang dideterminasi oleh tawḥîd dan pengalaman agama Islam. Keempat, tawḥîd sebagai prinsip metafisika. Makalah ini mencoba mengupas gagasan al-Faruqi dalam bingkai analisis keterkaitan empat prinsip tersebut dalam upaya menyegarkan pemahanan kaum Muslimin dalam meniti jalan mewujudkan kembali peradaban Islam. Kata Kunci: Tawhîd, Ismail Raji al-Faruqi, Islam, Pengetahuan, Peradaban.

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

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.

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