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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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Epistemologi Penafsiran Ilmiah al-Qur’an Sujiat Zubaidi Saleh
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.v7i1.112

Abstract

The main objective in interpretating al-Qur’an is to explain the will of God and the operationalization of the will in the field of faith, laws, or ethics. At the phase of Islamic civilization, when the linguistic and philosophy science codified, raises the various method (manhaj), and interpretation streams (ittijahat), exegesis school (madzhab) of al-Qur’an. In addition, also found in various shades of interpretation such as: fiqhi, kalami, balaghi, and isyari/ sufi, even philosophical. It was also discovered methods of tafsir ‘ilmi oriented to the utilization of the discovering science in order to prove the truth of scientific fact. The last pattern was ignited pro and contra among scholars and mufassir. As we know that alQur’an was not descended in the condition of cultural vacuum but it is a form of dialectics and the response to the condition and social situation, politic, and religion. This is relevant to the characteristics of al-Qur’an which can be applied throughout the periods. As we understood that interpretation is one of reflections of thought and civilization products. It always developed and influenced by the dynamics of human civilization, so in its development, science and al-Qur’an can be brought together in dialogue, although with some prerequisites specified interpretation.
Hubungan Simbiotik al-Qur’an dan al-Hadits dalam Membentuk Diktum-Diktum Hukum Abu Yasid
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.v7i1.113

Abstract

Al-Qur’an and Hadits are not other than a primary resource of law which can not be hesitated: also they have a symbiotic relationship between each other in determining the dictums of law. This article will elaborate the purposed of their relationship. There are at least four problems should be revealed: the case toward terminology of al-Qur’an and Hadits, the hierarchy of both, the function of Hadits toward al-Qur’an, and the elucidation of Hadits toward al-Qur’an. As the matter of fact, that al-Qur’an has lot designations, than also Hadits has not single designations, but it has some, such as al-sunnah, al-Khabar, and al-atsar. The most prominent function of Hadits in Islamic jurisprudence is to elaborate and describe the varied content of the al-Qur’an that is still global and multi-interpretation. This function can be understood because of the main task of the Prophet as the messenger was not other than elaborating and explaining all what Allah has revealed in the holy books to the universe. In the term of it wurud, al-Qur’an has reached the degree of Qath’I and different to Hadits which it level of isnad validation is dhanni except hadits mutawatir. Yet, seeing from the point of law or dalalah, al-Qur’an and Hadits are having an equal degree.
Dynamic of Pondok Pesantren as Indegenous Islamic Education Centre In Indonesia Dihyatun Masqon
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.v7i1.114

Abstract

In Indonesia pesantren is known as the indigenous religious educational institution. The basic elements of pondok pesantren are: Kiai as a central figure, santri as a student who persues knowledge, pondok as dormitory where santri lives, and mosque which constitutes at the centre of educational activities. In general, due to the system and method of teaching, pondok pesantren classified into two kinds; traditional and modern. Never the less they are having the same vision and mission, that is to say that education is pondok pesantren is community oriented education by cultivating values, moral attitude, and character building of muslim community. That is the main reason that life atmosphere inside pesantren is in inspired strongly by what so called Panca Jiwa – Five Spirits – namely; sincerity, simplicity, self-reliance, Islamic brotherhood, and accountable freedom. In modern Indonesia today the expectation towards the role ofpesantren move on since early twentieth century, it is not only performing it’s three traditional roles as locus for transforming religious education, preserving muslim traditions, and producing scholars, but nowadays it plays an important role to educate and prepare leaders of tomorrow who posses specific qualities.
Al-Isykaliyyat al-Lughawiyyah fi Tarjamah Ma'ani al-Qur'an al-Karim ila al-Lughah al-Indonisiyyah Saifullah Kamalie
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.v7i1.115

Abstract

Translating the Qur’an into Indonesian language, is a crucial issue, complicated and difficult. Because the Qur’an has a structure, pattern, and style of a particular language that can not be interpreted as translating Arabic books other. Although understand the Qur’an without going through the translation into Indonesian, is clearly more difficult. Recognizing the need for Qur’anic translation, the writer attempts to affirm the various aspects before translating to eliminate some errors, in terms of both language and content. From the translator qualifications he must understand well a few things; understand well the target and source language, semantics, and distinguish various linguistic structures such as synonyms, antonyms, and metaphor. According to Mildred L. Larsen, a translator must consider three aspects; a). differences in characteristics of language, b). sort out the confusion between the source language and its target, c). recognize the differences in the context of the uses of each word. Last but not least, the authors expect no results for translations of the Qur’an which maintained the validity – at least approached with the intention of the verses of the Qur’an – so it helps to understand the Qur’an properly. For that, the authors suggested, there needs to be a special team consisting of language experts and competent to translate the Qur’an in a collocation and groups.
‘Aqidah al-Tauh id ‘Inda Ibn Taimiyah Amal Fathullah 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.v7i1.116

Abstract

There were various explications of the concept of tawhid presented by Muslim scholars in the past, especially among mutakallimun and falasifah, but most of them emphasized on the unity of essence, attribute activities. Ibn Taymiyyah is one of the most celebrated Muslim theologians and regarded by some as mujaddid or reformer on Islamic theological thought. His reformative thought could be discerned from his concept oftawhid, which is deemed unique and worthy of further studies. However, it is not only of his concept that he was regarded as reformer, but also his framework of theological studies. The method employed in this research is literary studies, yet it is also supported by historical, descriptive, inductive and critical analytical method. The finding of this research is that Ibn Taimiyyah’s concept of tawhidconsists of unity of God, unity of Allah worship and the unity of essence and attribute. The first means the belief existence of God as the Creator; the second is the manifestation of belief in the form worship by heart, speech and good deed; the last one is belief in the perfect attributes of Allah based on the Qur’an and Sunnah. He also emphasized that one who does not believe in these three kinds of tawhid, or believe only in the unity of God could not save from the Hell. Regarding the framework, Ibn Taymiyyah restricts that the theological discourses should commit to the Qur’an and Hadits, rely on rational capacity of man, rebuff kalam interpretation and prever revelation from reason.
‘Transmigrasi Ilmu’: Dari Dunia Islam ke Eropa Syamsuddin Arif
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.117

Abstract

It has been a sad fact that whilst the ancient Greco-Roman civilization and the so-called Renaissance have always received high praise, the period in between, popularly known as the Dark Ages, is highly obscured or just ignored. These intermediating centuries are the missing link in the history of science and civilization, when most decisive scientific inventions were made, and the foundations of modern civilisation were laid, with scholarly, literary and scientific works in their thousands, artistic creativity, great architecture, huge libraries, hospitals, universities, mapping of the world, the discovery of the sky and its secrets, and much more. It was the time when al-Biruni, al-Khwarizmi, alIdrisi, al-Razi, Ibn Sina, Ibn al-Haytham, al-Ghazali, al-Jazari and other Muslim luminaries shone on the Dark Ages. This article aims to highlight the fact that the modern Western civilization owes much to the Muslims, who did not only inherit and preserve the ancient learning but modified and developed it. It is the Muslim legacy that paved the way for the revival and enlightenment of Europe in the 15th and subsequent centuries.
Kritik Fenomenologis Merleau-Ponty atas Filsafat Pengetahuan Mukhtasar Syamsuddin
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.118

Abstract

The main purpose of this article consists in investigating the phenomenological perspective used by Merleau-Ponty in evaluating critically the conception of knowledge. This investigation is aimed at finding a new path for understanding the essence of knowledge that is formulated by some philosophical mainstreams, such as naturalism and objectivism. Ponty’s phenomenological critique to the philosophy of knowledge is related to to the description of knowledge as a human condition, which makes the thinking of the knowledge problem possible. The phenomenological account that Ponty offers is that we experience ourselves, not as distinct ‘minds’ and ‘bodies’, but as unified persons who form intentions and act in the world, but can do so only because our bodies function mechanically in certain ways. As being poured in his work “the Structure of Behavior”, Ponty explained that the integration of matter, life and mind are obtained by reduction to a common denominator of physical form. This explanation emphasized that the Gestalists had misunderstood the ultimate implications of their own work, because they believed that the notion of structure can be thought within the naturalist ontology that subtended the thought of the atomists whom they had criticized.
Pengaruh Budaya dan AgamaTerhadap Sains Sebuah Survey Kritis Mohammad Muslih
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.119

Abstract

This article does a thorough investigation into the bases underlying the development of science. This critical investigation starts on scientism view of its objectivism and universalism, and its consequence on the resulted style and model of scientific structure. The critical investigation here is not merely on logical and sociological consequences on development of science, but also on logical mind behind those claims. In more detail, this article shows that development of science in not solely based on scientific logic and epistemology, but also on sociological-historical and anthropological bases. In addition, the recent development indicates the existence of theological basis. As the result, it advocates the view that science is human construction and then cannot be sterile from human elements and factors surrounding the process of science development such as subjectivity, various interests, ideology and beliefs of scientific community. Academically, this article contributes in showing the importance of philosophy of science studies to see critically the way of sciences viewing the reality as the object of study, and to explore its field limits.
Metode Penafsiran al-Qur’an M. Quraish Shihab Muhammad Iqbal
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.120

Abstract

Nowadays, M. Quraish Shihab is a well known authoritative intellectual (ulama) of Qur’anic Tafsir in Indonesia and even in South East Asia. Started from his early age, he consistently devotes his life for this field. As the result, all his scientific works are solely based on Quranic studies. From this intensity of works, Quraish then formulates a tafsir method considered relevant to nowadays context. This paper is aimed to explore the method used by Quraish Shihab in Quranic tafsir. His method in Quranic tafsir is mostly mawdhu’I, even though he has finished a complete tafsir book for 30 Quranic sections which is arranged in tahlili. In his maudhu’I interpretation, Quraish prefers an ijtima’I style of tafsir, and considers the importance of linguistic approach. The latter is considered important to make the interpreter not forcing his interpretation outside of linguistic meaning as it will lead to the exploitation of Al-Quran. This linguistic approach is then combined with a view that Al-Quran is a unity and cannot be separated. In addition, Quraish also emphasizes on proportionality (munasabah) between one verse to another and between one surah to another.
PerspektifInsider-Outsider dalam StudiAgama: Membaca Gagasan Kim Knott Sujiat Zubaidi Saleh
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.121

Abstract

This article contains a study of Kim Knott which gives a new offer in religious study. This is due to many universities store a number of constraints surrounding the study of religion. In addition, the occurrence of methodology stagnant in the students circumstance in applying explorative studies about religion. In this study, Knott tries to take eliminate the subjectivity element by aparting two basic problems; between emic perspective appeared from the studies of insider, and ethical perspective from outsider. In the end, Knott divides roles conceptions in empowering the social religious interconections into four elements; the pure participant, the observer as participant, the participant as observer, dan the pure observer. However, this pattern turns out to save a serious problem in the benchmark objectivity. Because the issue is whether the observer from outsider is excatly objective, reliable, and has scientific validity seen from the view of insider. In this regard, Knott tries to put both frameworks in the rapprochement method. This approach is an intersubjective solution to give a position of observer in the margin of appreciation as the border line between insider-outsider. With this approach, the religious study is expected will be more objective and distant from the subjectivity element.

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