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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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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

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i1.2300

Abstract

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.
Pengelolaan Koperasi Pesantren untuk Kesejahteraan Ekonomi Masyarakat: Telaah Surah al-Hasyr Ayat 7 Ahmad Lutfi Rijalul Fikri; Muaidy Yasin; Akhmad Jupri
TSAQAFAH Vol. 14 No. 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i1.2301

Abstract

Al-Qur’an with its verses becomes the economic foundation that has given the principles of life in relationships between man and his fellowmen. It contains rules and guidance to do good things and tyranny. Al-Qur’an which is foundation of the whole teachings of Islam is not just about rules and prohibitions, but provides assurance for the realization of economic prosperity of the community. The writer intends to reveal the clarity of the concept of pesantren cooperative management for the economic welfare of community in the perspective of surah al-Hashr verse 7. Al-Qur’an believes that economic welfare is not only the problem of economic distribution materially but also concerning non material and other felds. Therefore, to achieve growth and development materially and spiritually, Islamic economics has characteristics in its growth, which is all-round, balanced, realistic, fair, responsible, suffcient, and focusing on human beings in accordance with their right as khalifah. These characteristics indicate that the goal of growth and economic development in Islam is the opportunity of all members of any community of race, religion, and character to gain prosperity, so that everyone can experience the blessings and grace of Allah. Al-Qur’an demands all to carry out the whole teaching of Islam in all aspects of their life. Therefore, economic welfare should be viewed as the embodiment of God’s command to his servants. Then, economic welfare would be a continuous effort of mankind to do the best, both to God and fellow human beings based on the guidance of al-Qur’an.
Redefinisi Korupsi: Sebuah Tawaran Pandangan Islam Usamah Abdurrahman; Ria Rahmawati
TSAQAFAH Vol. 14 No. 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i1.2302

Abstract

It is widely known that the national reform emerged on virtually two decades ago has mandated the Indonesian government to demolish the corrupt practices from their origins. In fact, the existence of corruption is generally realized no longer maximally declined in today’s socio-economic life or even involves wider scopes. As a result, people tend to be more pessimistic towards attempts to curb this extraordinary crime. Even though many reasons have been offered by several scholars due to deal with this dilemma, the problems were steadily occur. Therefore, this article requiring further improvement tries to identify the fundamental issue which is rarely discussed; defnition of corruption. Through qualitative research using inductive method, a number of results have been found. Firstly, the recent defnition of corruption developed by mostly western scientists is quite inappropriate and leads to confusion instead of what have been discussed by Moslem scholars since classical era. Secondly, in Islamic point of view, recent corruption includes ghulûl, risywah, ghisy, and iḥtikâr which are addressed as economic crimes deserving certain consequences. And fnally, Islamic teaching provides the plenty of anti-corruption instruments ranging from organizing good governance in order to prevent every Moslem from committing corruption to imposing particular punishment upon the criminal.
التوحيد عند المعتزلة الجدد: هارون ناسوتيون نموذجا Hamdan Maghribi
TSAQAFAH Vol. 14 No. 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i1.2303

Abstract

The collapse of the Abbasid Dynasty has a major impact to the influence and presence in the Mu’tazilah school of thought at the time. Mu’tazilah subsequently faded away. Nevertheless, Mu’tazilah’s offer that gives a large portion of reason in understanding the context of revelation and time attracts a lot of contemporary Muslim intellectuals attention. One of them is Harun Nasution who preserves his theological ideology with the Neo-Mu’tazilah, as the successor of the earlier Mu’tazilah. Harun plays an important role in reviving the Mutazilah’s point of view in understanding the religious context, especially in Indonesia. Theological studies of Islam in Indonesia are no more than footnotes from the point of view that Harun and his disciples have disseminated. One conversation that is of great concern among Mu’tazilah and other ‘Ilm al-Kalâm schools of thought is the concept of monotheism, which leads to the discussion about the nature of God, justice, will, and deed of humankind. Harun is inseparable with his Neo-Mu’tazilah from this discussion. Harun does not contradict the classical Mu’tazilah opinion of the concept of Tawhid. The review and analysis of this article use literature review referring to the primary references; classical Mu’tazilah fgures, Neo-Mu’tazilah that Harun has been the voice of, as well as the authoritative literature outside Mu’tazilah as the material of analysis and comparison.
Spiritualitas Sosial Tarekat Naqsabandiyah: Kajian terhadap Prinsip Khalwat Dar Anjuman Fuady Abdullah
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2341

Abstract

When looking at the teachings of sufism, the journey to seek spirituality is often colored by reproducing dzikr and doing seclusion. This gives the view that the spirituality in sufism rely heavily on individualism and the release of any social bonds. Hence, followers of sufism should put a distance between them and their surrounding community and even their family to avoid negative influences during their self-purification. From here, a later view emerges that the teachings of sufism tend to be distant and indifferent to any social, cultural, economic, and political issues and do not have a positive contribution to the welfare of society. This vie w is not in accordance with the views of some followers of sufism. This view can be refuted by proposing one of the main concepts in the Naqshbaniyyah order, namely the principle of khalwat dar anjuman (seclusion in the crowd). By examining some of the writings that became the reference of this order to understand its meaning, it can be found that the concept is interpreted in various ways and has a wide spectrum of applications. From the watchfulness of dzikr which signifies the pressence of the heart with God even when in crowded places until the obligation of a sufi to interact actively with his society. Spirituality and social activism are not contradictory, but they fill and support each other. It can be seen later that this teaching can offer a concept to be a model of social spiritual life that is compatible to be applied in modern times to achieve and maintain one’s spirituality and at the same time to contribute to the benefit of those around him.
Pengembangan Al-Ghazali’s Sufism Happiness Inventory (ASHI):Sebuah Pengukuran Kebahagiaan Sufi Arman Marwing
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2367

Abstract

Happiness is the universal concept that is widely studied in psychology based on the perspective and value of Western society by using a variety of selfreport methods. But, there is still a limited number of research trying to present and develop the concept of happiness of Eastern society who are noted with spiritual aspects, particulary the sufis. This article is a study about Al-Ghazali’s Sufism Happiness Inventory (ASHI), which is a measure of valid and reliable happiness for Sufis aged 20-60 years. It was piloted project and developed to measure four happiness aspects i.e. consciousness of self, consciousness of Allah, consciousness of the world, and consciousness of the hereafter. The result of validity test obtained by 30 respondents confirmed ASHI’s poin validity and r value (Corrected Item-Total Correlation) was 0,361-0,646 with 27 valid items. Futhermore, The Cronbach’s Alpha coefficient was 0,837, which confirmed the scale’s internal consistency reliability. Therefore, ASHI could be used to measure the effect of psychoterapy and its influence to happiness of sufi.
Etika Politik dalam Perspektif al-Mawardi Rashda Diana; Siswanto Masruri; Surwandono Surwandono
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2433

Abstract

In this era, political ethics seems to be no longer valid, but it is almost disappeared. The reality shows that politics is a place for fighting of powers and interests, so that there is a general tendency to justify any means to achieve goals. Political pragmatism has corrupted the political ethics of politicians. One of them is money politics applied by many politicians which could not educate people and should become a bad example of politics. Actually, the politicians should be good examples for the people. Therefore, a politician must make political ethics a benchmark of orientation and a normative view to carry out dignified power. The authors tried to explain the thoughts of al-Mawardi, a Muslim thinker who discussed political ethics in depth in order to solve political problems faced by the people today, then the ethical and dignified Islamic politics could possibly be applied. The political ethics described and built by al-Mawardi is ideal rebuild a better political life. In his ethical concept, al-Mawardi always stressed the necessity of a ruler to always obey the ethical and moral values that have been explained in the Qur’an and Sunnah. So, al-Mawardi tried to provide a solution to fix the condition of the people as well as to maintain political stability.
Spiritual Healing dalam Tradisi Sufi Jarman Arroisi
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2459

Abstract

In this modern era, some people are more often faced with the high social, economic, political, legal problems. As a result, difficult, anxious, and depression continue to overshadow, even inevitable sekes again. Various ways taken to reduce the burden, to healt of life. There are sports, yoga, going to clinic, alternative medicine, and others including counseling to a psychologist. Psychologists receive an order surge over this problem. But as its limitations, the problem never finished, even more so. This study is present to find out the failure of psychologists to solve problems and to find alternative solutions as models. The construction begins from a critical analytical to the human concept that psychologists believe. Then proceed by analyzing the pattern of overcoming the problem. On the basis of in-depth study, found that the psychologist's inability is not due to his method, but rather his concept of an incomplete human being. According to him humans have two dimensions jismiyah and nafsiyah, without belief aspects of ruhiyah as its essence. This concepts have implications for counseling that do not touch the essence of the real problem. The psychologist's point of view about human beings, and the pattern of unraveling such problems are different from those of the Sufis. To heal the mental healt, most of Sufis such as Robi'ah al-Adawiyah, Abi Yazid al-Bistami, al-Hallaj and al-Qushyairi prefer the spiritual approach as the therapist. With a spiritual approach, the core content untouched by psychologists has become the right momentum momentum. They can not only finish their souls, but more of that the benefits, even the tranquility and happiness of life.
Pemikiran Teodisi Said Nursi tentang Bencana Alam: Perpaduan Pemikiran al-Ghazali dan al-Rumi Maftukhin Maftukhin
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2562

Abstract

This article explores Said Nursi’s concept of theodicy on natural disasters and human misery. The problem of natural disasters and human misery is one of the important themes in the Islamic debate where trust in the Almighty and Most Merciful God occupies a central position in the faith system. The theme is related to the concept of ‘God’s justice’. When Nursi raised the topic, it was known that Bediuzzaman Said Nursi was influenced by two great medieval Islamic thinkers, namely al-Ghazali and al-Rumi. These two thinkers had a major influence on Said Nursi’s thinking on the theodicy problem. Nursi explores natural disasters, misery and human suffering as a matter of theodicy. Nursi argued, it was through suffering that humanity underwent trials and tribulations. Natural disasters and misery that befall on humans are seen by Nursi as a test and trial for human beings. This article finds that Nursi was of the view that these trials and tests have a purpose as a means for developing the spiritual potential and to find a way toward God. Nursi’s point of view of the theodic problem of natural disasters and human misery has a close relationship with that of al-Ghazali and al-Rumi. If al-Ghazali emphasized the aspect of God’s omnipotence, al-Rumi built his teachings on the basis of love. But in Nursi’s hands these two thinkings can be properly combined.
Konsep Fitrah dalam Psikologi Islam Muhammad Faiz Al Afify
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2641

Abstract

Human beings and the complexity they have will never run out to be studied and discussed. So, one of interesting topics of psychology to discuss is concept of ‘fitrah’. The most essential identity of human beings is ‘fitrah’. This issue is more interesting if it is viewed through two perspectives: modern psychology and Islamic psychology. Both kinds of psychology have denied each other. The basis of modern psychology which is separated from element of divinity, makes the conception of ‘fitrah’ dichotomist-secularistic, this is the opposite of Islamic psychology. According to Islam, human beings consist of bodies and rûḥ. Obviously, the two aspects have a specific purpose. At least, Allah states that the purpose of human creation consists of two things, worshipping Him and becoming His khalîfah on this earth. So, the paradigm of Islamic psychology is absolutely related to the element of divinity. God remains the highest subject and influences the paradigm of Islamic psychology which is being tawḥîdiy. For various natural structures they have and the purpose of their creation, human beings are considered to have goodness potency and could do good things. However, external influences still allow them to do evil doings or bad things. This paper discusses this concept of ‘fitrah’ using Islam as a paradigm. The author tries to explain the concept of man as a creature created by fitrah, its physical and psychological structure, and the purpose of human creation and its implications for the psychology paradigm of Islam.

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