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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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Filsafat Manusia Ibnu Arabi Happy Susanto
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.v10i1.66

Abstract

The aims of this article is to investigating the philosophy of human being Ibn Arabi. The philosophy of human being can define as of study the nature of human being, that is the essential characteristic that make up human being and their manifestations and implications. Ibnu Arabi is one of the philosopher that concern to discuss about divine root of human creation. Arabi focuses upon reality itself, and reality is Wujûd, that is, being, existence, or that which is found. Wujûd is the Real or al-haqq, which is another name for God. In itself, Wujûd is concealed and nonmanifest. In other words, it is the Hidden Treasure. However, Wujûd loved to be known, so it created the universe in order to be known. Those who know Wujûd in a full sense are true human beings, or perfect human being (al-insan al-kamil). But people cannot know Wujûd unless wujûd makes itself known to them. It makes itself known by manifesting itself in three basic ways: through the universe, through the self, and through scripture. Scripture, the Qur’an in particular, is the key that opens the door to the universe and the self. Prefect human being is linked between the two diametrically opposed aspects of the unique divine reality. Netheir an animal or an angle, man hovers between the world of corruption and the world of immutability. By virtue of his intermediary position, man becomes a microcosmic reality in which God contemplates Himself in the most eduquate form. Prefect man is that human individual who has perfectly realized that full spiritual potential of the human state, who has realized in himself and his experience the Oneness of Being than underlies all the apparent multiplicity of existence.
The Book ofThe Universe: Its Place and Development in Bediuzzaman’s Thought Sükran Vahide
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.v10i1.67

Abstract

Bediuzzaman Said Nursi is one of Modern Muslim scholar who successfully synchronized between al-Qur’an and science. In one of his writing, “Risale-i Nur”Nursi presented what called by “The Book of Universe”. Writer found that Nursi’s argumentation built on his representation upon this universe as reading object –Book of Universe- , then to reach the complete understanding toward this ‘book’ is not another than full reflective thought (tefekkür) as a scientific progress to achieve knowledge truth compatible with al-Qur’an. Tefekkür built on unity of rational intellect and Sufism way of heart purity to create this “reading” process toward universe as a spiritual-scientific point of view. Human knowledge that synergistic between the Qur’an and the universe will deliver to the purpose of human existence is that he should recognize Him. Finally, writer conclude that Risale-i Nur is a new methodology in al-Qur’an development based on rational, logic and reflective thought system in the metaphorical word; “Book”, that is worth the idealism as a offer of modern perspective to criticize Western science and philosophy which often role negatively to Islamic Studies.
Perbandingan Konsepsi Epistemologi Empirisisme Ibnu Taymiyyah dan John Locke Rido Kurnianto
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.v10i1.68

Abstract

This paper examined the epistemological empiricism conception of Ibn Taimiyyah and John Locke based on the comparative analysis to obtain the complete description of epistemological empiricism thought of both, as well as its implications and consequences for the development of science and religious thought. To obtain the detailed answer about the two figures thought, it would be revealed the similarities and differences of epistemological empiricism of each by showing the elements that became the focus of both studies. Furthermore, from those, it will be sought the strange and weaknesses, and possible relevance of the two thought to find a new alternative as a reflective systematic model for the development of science and religious thought in the present and future. Comparing the empirical thought of both figures above is important to do, due to the empirical tradition in the two mens’ world have a very extreme differences. In the west, Empiricism had contributed significantly to the epistemological assets or legacy and had led to the development of science and technology. In contrast, empiricism in the east, was suspected as a harmful tradition to the Islamic ideology. It was considered as the seed that gave birth to atheism. Based on the two thinkers empiricism, will appear the strategic idea that can be synthesized to developed modern science as well as Islamic thought. Bot of epistemology thought can be combine to reconstruct the Islamic epistemology which is more open and more mature, because in that context will emerge the theories of knowledge without eliminating the metaphysical and ethical authority. In the context of combination, the natural tendency of foundation of Islamic teaching should be the bases of policy as descript by Ibnu Taimiyyah, that human nature becomes the foundation of the human responsibility in the end after and imposition of responsibility or duty, are the necessities to obey Allah order and to leave the Allah prohibition. The natural tendency is a gift from Allah that guides the human being to the right path.
Muassasah Dâr al-Salâm Gontor wa Dauruhâ fî T a’lîm al-ghah al-’Arabiyah li-al-Nâtiqîn bi Ghairihâ bi Ma’ad Gontor Namudhajan Dihyatun Masqon
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.v10i1.69

Abstract

Beyond the shadow of any doubt, Islam is considered as key factor for the spreading of Arabic language all over the world. That is because of its close association with Islam, not to mention its vital role as only tool to understand the book of Islam, namely al-Qur’an. When Islam entered Indonesian archipelago, Arabic then made its way into parts of these islands and influenced a lot the language of the people known as Bahasa Indonesia. Moreover, the teaching of Arabic from that very early time took place in order to just understand and gain ability to read certain Arabic books, mainly in the field of Islamic and Arabic sciences. With the raising of the down of the twentieth century, corresponding to the 14th H, which is known in Muslim world as the age of renaissance, the teaching of Arabic took new approaches with a specific method for reforming the teaching of language skills. In this regard, Darussalam Gontor Institution, founded in 1926, took leading role in this area using modern method which enable students to understand, speak, read, and write Arabic with native speech. The motto used in this institution is: The method is more important than the material. The teacher is more important than the method. But the spirit of the teacher is the most important. Obviously the researcher found that linguistic education in Gontor focused to give the students the ability to communicate correctly and clearly, both orally or in writing. Linguistic communication should be directed the development of the four language skills simultaneously. Another factors contributed to the success of Gontor in teaching Arabic for non-native speakers are: the availability of effective positive linguistic environment, and the use of Arabic and English as well as medium of teaching and expressing.
Al-Khalfiyyah al-Farâdigmâiyyah lî Azmat al-Bîah wa al-T awajjuh al-’Ilmiy al-Kauniy ‘Inda Said al-Nursi Kadeer Jann Atton
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.v10i1.70

Abstract

Suatu kemiskinan atau kemakmuran dapat memiliki dampak negatif terhadap lingkungan sehingga memicu kesadaran pemerintah dan akademisi untuk mengambil kebijakan guna memperbaiki orientasi pembangunan dengan mengarahkannya pada kelestarian lingkungan. Kerusakan ekologis dalam berbagai bentuk seperti polusi, kerusakan tanah, erosi, penggundulan hutan, pemanasan global, hujan asam, punahnya spesies liar, gerakan limbah berbahaya yang diakibatkan oleh aktivitas manusia telah terjadi dalam skala massif dan global. Maka, diperlukan paradigma pembangunan berkelanjutan yang dapat memenuhi kebutuhan saat ini tanpa merusak kemampuan generasi- generasi mendatang untuk memenuhi kebutuhan mereka sendiri. Pembangunan yang memanusiakan manusia, dan tidak benci terhadap teknologi modern. Pembangunan yang tidak rmerusak manusia, dan memarginalkan kontribusi mereka. Segala sesuatunya absah, sepanjang memungkinkan manusia untuk memegang kendali yang lebih baik atas nasibnya sendiri; sepanjang hal itu tidak memperbudak manusia, menimbulkan perpecahan, membuat manusia kehilangan keseimbangan mental dan kesehatan fisik, serta menciptakan disharmoni dalam masyarakat sehingga terwujud peradaban Islam global universal. Peradaban Islam universal dengan semua karakteristik dan identitasnya akan mampu mengubah peradaban Barat, secara positif konstruktif. Karena, landasan utama peradaban Islam adalah kebenaran dan bukan kekuatan, sedangkan parameter kebenaran adalah keadilan dan keseimbangan, dengan memberdayakan pemanfaatan lingkungan secara holistik terpadu. Hal itu dikarenakan tujuan utama peradaban adalah keutamaan dan manfaat yang sebesar-besarnya bagi pengembangan dan kemajuan umat.
Tradisi Orientalisme dan Framework Studi al-Qur’an Hamid Fahmy Zarkasyi
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.105

Abstract

Orientalism is a field of study that deals with Eastern and Islamic studies as it object of study. Being a discipline of knowledge it must have specific theory and methodology or framework of study. However, since it emerged in Western intellectual tradition, it is permeated by Western worldview. In other words, being a science orientalism is value laden. This paper tries to prove the correlation between the traditions of orientalism, where religious, cultural and political melieu permeated their framework, with the study of the Qur’an. The finding suggests that the framework of orientalis in their study of the Qur’an could be resumed into four: trying to employ previous sacred text as their standard of Qur’anic studies, preferring the textual studies rather than narration, questioning the process of compilation, examining the content of the Qur’an using their own logic and experience, and finally employing the Biblical methodology. Those frameworks inevitably has resulted incongruencies that could lead one to be misunderstanding the Qur’an
Membandingkan Hermeneutika dengan Ilmu Tafsir Achmad Khudori Soleh
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.106

Abstract

Hermeneutic as interpretation knowledge can be classified into three categories: objective, subjective, and liberation. 1). Objective hermeneutic means an effort to interpret and to understand the meaning of text as the author means. 2). Subjective hermeneutic means an effort to interpret and to understand the meaning of text based on the social context at this time without any consideration to the author thought. 3). Liberation hermeneutic means an effort to interpret and to understand the meaning of text based on the spirit of circumstance and try to make the result of interpretation as the spirit to change the life and the circumstance of the interpreter and the reader. In Islamic perspective, objective hermeneutic can be compared with tafsir bi al-ma’tsur, and subjective hermeneutic can be compared with tafsir bi al-ra’y. However, hermeneutical discourse has been giving much contribution for the development of interpretation knowledge, so it can appear hermeneutic of liberation. It is a new penetration. If it is applied in Islam, interpretation does not only understand the meaning of al-Qur’an text as God means or based on the context, but also an effort how to make the result of interpretation as the spirit for Muslim society to change their society become better and the best.
Keanekaragaman dalam al-Qur’an Muhammad Chirzin
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.107

Abstract

The diversity of race, language, class, and culture is a wealth; basically, it is a beautiful gift in this life. However, the reality is precesely the social conflict among the society. This article explores the issue of diversity contained in al Qur’an. Some of the key themes included: diversity as sunnatullah, diversity in unity, religious and ethnic diversity, and diversity of professions. Al Qur’an has mentioned several groups of religious believers and provided guidance association order among religious believers. Religious diversity certainly makes Muslim necessitates acknowledging and respecting other religion save Islam. Al Qur’an has mentioned also a variety of occupations based on interests, talents, expertise, and particular skills. The fragmentation and understanding diversity have caused by egoism and truth claiming of each group and individual, but no one has knowledge covering everything from different sides or corners. Above all knowledge is the Almighty owner off all knowledge. With feeling most true someone or group tends to feel the best and have the right to insult any others. That is the base of the dispute and spiritual decline. Mukmin has to preserve the noble character in association, and keep away from bad manner. Among mukmin must love each other and maintain good manners. Finally, this study is intended to promote the establishment of harmony, peace and happiness of living together.
Akidah Sayyid Qutb (1906-1966) dan Penafsiran Sastrawi terhadap al-Qur’an Yusuf Rahman
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.108

Abstract

This article discusses the ideology of Sayyid Qutb and how this ideology has influenced his approach to the Qur’an. Although, in the beginning of his life he saw the Qur’an as the literary text and hence the literary approach to the Qur’an is the preferred approach, in his later life – when he became Islamist – he revised this approach and treat the Qur’an as a political document. Because of this political interpretation of the Qur’an, his tafsir Fi Zilal al-Qur’an has influenced many radical groups in Egypt and other countries. The primary sources of this article are Sayyid Qutb’s works, especially al-Taswir al-Fanni fi alQur’an, Masyahid al-Qiyamah fi al-Qur’an, and Fi Zilal al-Qur’an. These works are read chronologically and historically to see the development of Qutb’s thought and the shifting of his ideology. Thus, the knowledge of the social-historical and political context of Egypt is important to determine its influence to Qutb and vice versa. Finally, this article concludes that Qutb’s literary approach to the Qur’an has been transformed into ideological and political approach. This shifting is due to the changing of Sayyid’s Qutb worldview, from a secular Muslim to be an ideological one. Furthermore, at the end of his life, he became a theoretical ideological Islamist.
Kajian atas Pemikiran John Wansbrough tentang Al-Qur’an dan Nabi Muhammad Muhammad Alfatih Suryadilaga
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.109

Abstract

The study of Islam among Western thinkers seems not monolithic. In the real of orientalists who use historical analysis to respond Islam with a negative value, such as regarding Islam none more than a Christian heresy. Meanwhile, a positive understanding toward Islam has done by some Islamolog, such as W. Montgomery Watt. The differences are more based on their worldview, phenomenological approach, and interpretations. Then, other understanding of Islam according to sociologists, secularists, humanists, and Western modernists. This article discusses the views of John Wansbrough toward al-Qur’an and the Prophet Muhammad. The study focused on the work of John Wansbrough, entitled “Qur’anic Studies Source and Methods of Scriptural Interpretation”. There are three issues raised in this article: Wansbrough’s view on al-Qur’an, Muhammad prophethood, and Isra’ (nocturnal journey). Regarding to al-Qur’an, wansbrough sees that al-Qur’an has influenced by Jews and Christian, it is fusion of tradition, and even it is the creation of the post-prophetic. Therefore, the critism from other thinkers, such as orientalists as well as coming from Muslims themselves also received a sufficient portion. There are two methods utilized by Wansbrough, historical method and literary analysis. He used historical approach to study the contents of al-Qur’an, and literary analysis to analyze the revealed stories in the Qur’an.

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