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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 590 Documents
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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.
Filsafat Islam antara Tradisi dan Kontroversi
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.61

Abstract

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.
Filsafat Sosial dalam Filsafat Islam Kontemporer: Wacana Masyarakat Madani dan Kontribusinya pada Filsafat Pendidikan M. Abdul Fattah Santoso
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.62

Abstract

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.
Transcendental Unity of Apperception In Kant’sTheory of Knowledge Hamid Fahmy Zarkasyi
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.63

Abstract

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.
Mencermati Sejarah Perkembangan Filsafat Islam A. Khudori Soleh
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.64

Abstract

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.
Kajian Kritis Pemikiran Epistemologi Frithjof Schuon (1907–1998) Dinar Dewi Kania
TSAQAFAH Vol. 10 No. 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i1.65

Abstract

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.

Page 34 of 59 | Total Record : 590

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