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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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Strategi Penanaman Nilai Peradaban Islam dalam Merespon Globalisasi Abdurrahim Yapono
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

This article aims to examine the meaning of Islamic civilization, its philosophy and foundation; the impact of globalization, opportunities and challenges to the Islamic civilization; and the value building strategy of the Islamic civilization in responding to the challenges of globalization. Islamic Civilization as a study of the socio-cultural and religious phenomenon, the methodological approach is not only through library data collection, but also through intuitive observation, because it involves the religious psychology and spiritual life of individuals and society. It aims to know the truth from four symptoms at once: perceived truth; logical empirical truth, empirical truth of ethics, transcendental truth. The next stage is verification of the data, comparison, analyzation and conclusions drawn qualitatively; presented by descriptive analytical in order to reach the answer to the phenomenon studied. In conclusion, Islamic civilization is a socio-religious phenomenon that exists not only in this age, but has existed since the time of Prophet Muhammad (SAW). By introducing Islamic civilization values that are universal, blessing for the universe, across time and space, has three pillars integrated primary, namely faith, obedience and ih}sân (morals/Sufism). So by its nature, the values of the Islamic civilization will continue to shine until the Day of Resurrection in line with the human need for religion. Islamic civilization values for building opportunity is wide open, as well as the challenges being very diverse. Being a strategy that can be applied to respond to global challenges with a solid organizational structure, strategy, systems, style, skills, share of value, and staff.

Force Majeure in Islamic Law of Transaction: A Comparative Study of the Civil Codes of Islamic Countries Mhd. Syahnan
TSAQAFAH Vol 9, No 1 (2013): Islamic Economics
Publisher : Universitas Darussalam Gontor

This paper attempts to shed lights on the performance of the obligations to a valid contract that can be frustrated by events beyond human control. Such events may have considerable impact on various designated legal principles and rules which is widely known as force majeure. The doctrine of unforeseen circumstances in contemporary legislation, on the main, is expressed in the same term which understandably as result of the origin derivation of the French law le theorie de l’imprévision. Although it is true that there is no such general principle of force majeure in classical Islamic law, the author argues that significant efforts have been made in synthesizing both the Islamic and Western law concepts. Accordingly, despite the fact that the traditional Islamic legal system has its own mechanism to deal with such events at the time of contract, to a certain extent, it has influenced its contemporary form of the concept of intervening conti- ngencies (nazariyyat al-jawa’ih ) as reflected in the Civil Codes of the Arab states. In addition, in response to the exigencies of the ever-increasing problems of modern life which brings with it alien concept, force majeure does not contradict with the provisions of the Shari‘ah since the views of Islamic jurisprudents (fuqahâ) can justifiably be referred to.

Bernard Lewis dan Apologia Barat Adian Husaini
TSAQAFAH Vol 13, No 1 (2017): Islamic Political Thought
Publisher : Universitas Darussalam Gontor

Bernard Lewis was known as a good writer and an orientalist who concentrated on Islamic and Jewish history. Exactly, he was the one who introduced the discourse of ‘Clash of Civilizations’ for the first time through his article “The Roots of Muslim Rage” in Atlantic Monthly journal released on September, 1990. It was written as a preparation to decide a “new enemy” of the West after the Cold War. Lewis called Western Civilization by “Christian Civilization”, which mean that its root was Christian religion. According to Lewis, the conflict between Islam and the West (Christian) had been starting since hundred years ago and it is increasing. He noted, since the rise of Islam, there was physical contact between Islam and Christian happened when the Prophet Mohammed Saw began his mission in the early 7th century. During that era, the whole region of Mediterranean which was a part of Christendom had switched to be Islamic zone. Lewis was so close to the White House authority and it caused his views containing political thought which guided the United States of America to decide their foreign policy. Therefore, he lost his objectivity as a scientist to reveal some facts along relationship between Islam and the West. It is obviously explained in his book “The Crisis of Islam: Holy War and Unholy Terror”. The book is such an apology of the West for their foreign policy implementation, especially toward Islamic world. This article reveals how Lewis defended political policy of Western countries, especially USA.

Keanekaragaman dalam al-Qur’an Muhammad Chirzin
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

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.

Analisis Hubungan Islam, Spritualitas, dan Perubahan Sosial Indra Indra
TSAQAFAH Vol 14, No 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Modernization has brought changes in all fields, including social field. Mankind cannot avoid the changes brought by this modernization, whether the changes are positive or negative. The problem is that the negative impacts have reduced Muslims spirituality. Modern life makes Muslims far from their religion or God. In addition, social relations between humans become loosened, and brotherhood between them fades. Modernization has indeed created a crisis of the meaning of life, spiritual emptiness, and the exclusion of religion in human life. Religion is only placed in private life and may not enter public spaces. In fact, spiritual life is believed to be able to bring and control the pattern of one’s life in a good direction. The value of spirituality is proven to be a weapon in dealing with this change, as well as a modifying factor. In Islam, the doctrine of morals (akhlâq) is a reflection of the concept of spirituality. Morals (akhlâq) are the essence of Islam and becoming medium of achieving happiness. This article will discuss the issues between the relationship, influence, and the role of religious spiritual life in social change.

Islam dan Civil Society Imam Sukardi
TSAQAFAH Vol 6, No 1 (2010)
Publisher : Universitas Darussalam Gontor

The article tries to address the concept of civil society from varied perspectives. From a historical point of view, civil society demands not only the absent domination of state but also liberates individuals from the hegemony of state. The article shows that in Indonesia and Malaysian discourse, masyarakat madani is often used to represent the term of civil society. Using this conception, major values of civil society also share with basic ideas within the Medina Treaty in the history of Islam. These ideas include egalitarianism, human rights protection, participation, law and justice enforcement and pluralism. In this frame, the question on whether or not Islam is compatible with the concept of civil society is clearly answered. Muslims could benefit such a concept to build their awareness of being progressive and adaptive to social changes.

Batas Aurat Muslimah dalam Pandangan al-Albaniy Riri Fitria
TSAQAFAH Vol 8, No 2 (2012): Islamic Jurisprudence
Publisher : Universitas Darussalam Gontor

This research is destined to view the perspective of al-Albaniy concerning the boundaries of muslimah’ s aurat. The matter of this research is focused on his views towards the quality of sanad and matn also the understanding of Asma’s hadits,as the hadits which has been the basic argument to determine that problem. Among the factors that became the background of this research is the difference of al-Albaniy compared to the other scholars in judging the quality of Asma’ s hadith. The majority of scholars regards this hadits as da‘if, while al-Albany considers this hadits potential as a hujjah. The data used in this research is Asma’ s hadith with many ways of advocation along with 13 hadits and 16 atsars. These datas were analized using takhrij al-hadits and fiqh al-hadits method. This research recovers that Asma’s hadith can be used as a reason, this is because it’s irsal also has fulfilled the criteria as a mursal hadits which is competent to become an argument. Further, the matnof Asma’s hadits has fulfilled all the criteria formulated by al-Adlabiy. The validity of Asma’s hadits as an evidence implicates the obligation towards mature muslimahs to cover their aurats other than the face and hands.

Kajian al-Qur’an dalam Tradisi Pesantren: Telaah atas Tafsir al-Iklîl fî Ma’ânî al-Tanzîl Supriyanto Supriyanto
TSAQAFAH Vol 12, No 2 (2016): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

This paper aims to study the writing of the interpretation of the Qur’an around Islamic boarding school. The main topic of discussion is about the book written by a Moslem scholar from Pesantren al-Balagh, Bangilan, which is titled by Tafsîr al-Iklîl fî Ma’âni al-Tanzîl. It’s written by KH. Misbah Mustafa. This study proves that the tradition developed at Islamic boarding schools has significant influence in writing interpretation of the Qur’an. The book showed us the relation between Islamic traditions and the interpretation of the Qur’an. There are some values of Islamic boarding school tradition mentioned in this book like the use of script Java-Arab (Pegon) as the identity of the interpretation, language stratification in the interpretation, contextual interpretation based on the Islamic boarding school tradition, and many stories found as the media of the interpretation. In general, through his book, KH. Misbah Mustafa had contributed giving new variation of interpretation between Moslem scholars in Islamic boarding school, whether they were living in the same time or as succeeding generations. Through this work, we could see that the Moslem scholar who is living in Islamic boarding schools also has high level of academic wealth in the tradition of interpretation of the Qur’an. Therefore, KH. Misbah Mustafa has shown us that a Moslem scholar also has the ability to write a comprehensive interpretation book. Thus, this work should be equated with the works of interpretation of the Qur’an that had been written by other Moslem scholars of Nusantara.

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

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.

Abrogasi al-Qur’an dengan Sunah menurut Ibnu Qutaibah dalam Ta’wîl Mukhtalaf al-Hadîts Abbas Sofwan
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Nasakh or abrogation of the Qur’anic law by the sunna is one of debated subject between ulama. A well-known view on this is that the jumhur ulama reject the view on hadith can abrogate the law of the Qur’an. For the reason the position of the Qur’an is above the hadith. On the contrary of that, we cannot deny that many ulama agreed that hadith or sunna can remove it. This last group expressed their opinion using a strong argument. This debate raised negative things not only for the scholars in person, but also for the teaching of Islam, where some group appeared to insult the the Prophet’s companions, to falsify Prophet’s hadith and deny it. Ibn Qutayba discusses this abrogation in detail in his book Ta’wîl Mukhtalaf Hadîts. Ibn Qutaibah is well-known as an expert in various disciplines of scholarship and Arabic linguistics. In his work, Ibn Qutayba gives an explanation which is supported by historical facts and the hadiths, and proves that the sunnah of the Prophet also has the authority to create, move, regulate, and even remove the law of the Qur’an. With this work Ibn Qutaibah can be the bridge as well as conciliator for the Muslim groups who are in quarrel.

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Home Page

OAI Link

Editorial Team

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Contact Name Muhammad Nugraha

Contact Email nugraha.muhammad@gmail.com

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Contact Name
Muhammad Nugraha

Contact Email
nugraha.muhammad@gmail.com

Phone
-

Journal Mail Official
nugraha.muhammad@gmail.com

Editorial Address
-

Location
Kab. ponorogo,

Jawa timur

INDONESIA