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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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Potret Kekhalifahan Islam Dinamika Kepemimpinan Islam Pasca al-Khulafâ al-Râsyidûn hingga Turki Utsmani Muhammad Khoirul Malik
TSAQAFAH Vol 13, No 1 (2017): Islamic Political Thought
Publisher : Universitas Darussalam Gontor

The change of Islamic government system was begun after the reign of al-Khulafâ’ al-Râsyidûn was completely over. The government system ruled by al-Khulafâ’ al-Râsyidûn democraticly was changed by the next successor of the reign to be monarchy. A caliph was not elected through democratic mechanism anymore, but was appointed by the previous caliph based on lineage. This era was very dynamic in Islamic political history. It was also having long moment and full of intrigues and polemics. The monarchy system ruled by the Umayyad Caliphate was also known by patrimonialism. It was the system of government which assigned a right to the caliph for claiming a state as his ownership and it could be inherited for his relatives, while his people were just considered as his subordinate who need his support and protection. According to this theory, the caliph authority was absolute and could not be interfered by others including constitutional law. The government system of the Abbasid Caliphate was not different from the Umayyad Caliphate. Both were rather similar, but the Abbasid Caliphate had some aspects as its identity. Another example of the government system could be found in Turkey. The Islamic government in there was represented by the Ottoman Empire for hundred years. The dynamics of Islamic politics is always influenced by some interactions of each regime or government, what makes a transition of power and politics so dynamic. Therefore, this article tries to describe how dynamic the governmet system of Islam in its history is.

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

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.

Spiritual Healing dalam Tradisi Sufi Jarman Arroisi
TSAQAFAH Vol 14, No 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

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.

Kesadaran Intuitif Plus Cahaya Ilahiyah; Husserl di Muka Cermin Suhrawardi Mohammad Muslih
TSAQAFAH Vol 5, No 1 (2009)
Publisher : Universitas Darussalam Gontor

Husserl has introduced intuitive consciousness in order to see directly the complexity and reality without devise and perspective. In Western thought, Husserl’s view is considered as strange up to the present time. The basic problem of Suhrawardi is similar with Husserl, indeed validity of knowledge, in which the only authority is at the Peripatetic logic. The main characteristics of this scientific model are the truth of syllogism, proposition, concept and problem of definition. This article tries to relate between Husserl’s view on intuitionalism and Suhrawardi’s view on illumination, even still based on preliminary experiment. The unity of Husserl and Suhrawardi seems to be gigantic power. “Intuitionalism under the light of God.” Can be an alternative. On the other hand, it also may be as a solution for the ontological view on reality which nowadays tend to be materialistic and mechanical. The view of this mechanical materialistic factually raises various crises on the modern life. Ontologically, the light of Intuitionalism can be the basis of the development of thought at different aspects of life, such as ethic, esthetic, anthropology, epistemology, etc.

Antara Teodisi dan Monoteisme: Memaknai Esensi Keadilan Ilahi Sujiat Zubaidi
TSAQAFAH Vol 7, No 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

In the tradition of Islamic thought, the problem of crime usually arises in connection with the justice of God. Various schools of Islamic thought have their own views and interpretations in accordance with their respective principles. However, they differ from Western philosophers and thinkers who tend to discredit God. For the Muslim philosophers, especially theologians, their orientation in addressing this problem is precisely to maintain the tanzih and the tawhid of God. In principle, the word fair is used in four aspects. First, the fair is a state of balance; second, equality and disclaimer of any distinction; third, to maintain individual rights and give the right to every person entitled to receive; fourth, maintaining the right of sustainability of the life existence. Furthermore, the most crucial problem is if the principle of divine justice which is confronted with the phenomenon of various evils in the world. Indeed, when there is the evil, there must be the good, and where there is the good there will be the evil. Good and evil are united and bounded with in nature. Both are a compound between existence and non-existence. According to Iqbal, the universe can be updated again, while the elements of sin and evil can be eliminated gradually through optimal effort and full of optimism with the good. Iqbal claimed that Muslims could be strong and free from evil and its destruction by the selfaffirmation, self-expression, and self-development.Dalam tradisi pemikiran Islam, masalah kejahatan biasanya dihubungkan dengan keadilan Ilahi. Berbagai madzhab pemikiran Islam memiliki pandangan dan interpretasi sendiri sesuai dengan prinsip masing-masing. Namun, mereka berbeda dari filsuf dan pemikir Barat yang cenderung mendiskreditkan Tuhan.Para filsuf Muslim, terutama teolog, orientasi mereka dalam menangani masalah ini justru untuk menjaga tanzih dan tauhid Allah. Dalam prinsipnya, kata adil digunakan dalam empat aspek. Pertama, adil adalah suatu keadaan keseimbangan; kedua, kesetaraan dan sanggahan terhadap perbedaan; ketiga, untuk mempertahankan hak-hak individu dan memberikan hak kepada setiap orang yang berhak untuk menerima; dan keempat, mempertahankan hak keberlanjutan keberadaan kehidupan. Selain itu, masalah yang paling krusial adalah jika prinsip keadilan Ilahi yang dihadapkan dengan fenomena berbagai kejahatan di dunia. Memang, bila ada kejahatan, harus ada yang baik, dan di mana ada kebaikan, maka akan ada kejahatan. Tulisan iuni menyimpulkan, bahwa baik dan buruk selalu inheren dan menyatu dalam kosmos. Keduanya adalah senyawa antara eksistensi dan non-eksistensi. Menurut Iqbal, alam semesta dapat diperbarui lagi, sedangkan unsur dosa dan kejahatan dapat dihilangkan secara bertahap melalui upaya optimal dan penuh optimisme dengan baik. Iqbal menyatakan bahwa umat Islam dapat menjadi kuat dan bebas dari kejahatan dan kehancuran oleh penegasan diri, ekspresi diri, dan pengembangan diri.Keywords: tradisi, omni kebaikan, wajib al-wujud, teologi keadilan, monoteisme.

Pemikiran Islam Kontemporer , Antara Mode Pemikiran dan Model Pembacaan Mohammad Muslih
TSAQAFAH Vol 8, No 2 (2012): Islamic Jurisprudence
Publisher : Universitas Darussalam Gontor

This paper examines mode of Islamic thought is developing today ,which was then known as Contemporary Islamic Thought, by searching the role of logic and reasoning behind the idea. Three main issues are addressed: first, the project of contemporary Islamic thought, which is a radical reading of the construction of epistemology of sciences and building of logical basic of traditions, culture and civilization, by taking the authentic (al-ashâlah) and inner structure (bunyah),so that it can be transformed to the present. Second,the mode of contemporary Islamic thought, related to attitudes toward tradition (turâts) on the one hand and attitudes towards modernity (hadâtsah) on the other. In contrast to the traditional thought that addressing modernity with a priori for conservation,are also different from modern thought that response to the tradition as something that must be eliminated for the sake of progress; Contemporary Islamic thought involved a critical reading of tradition and modernity ,before bringing them within the framework of contemporary challenges. And third,the model of contemporary readings, by indicate methodological tools of scientific work. Hermeneutics, criticism, and deconstruction are three species of readings that be able to break through the scarcity of methodological for reading complexity of culture and problems of humanity in general, which has not been available instrument for that.

The Significance of Peaceful Values in Global Perspective: Challenges and Hopes Azhar Arsyad
TSAQAFAH Vol 12, No 2 (2016): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

The paper talks about how violence and conflict in every form of life will get anybody nowhere and how the call for peace and tranquility should be implemented by each mankind, wherever he lives and wherever they as a group may reside. Hence, peaceful values in global perspective are of great significance. The questions which may be raised are what do we need to have and what do we need to know prior to talking about peace and tranquility? The other questions which may spur are how to implement peace and what makes peace fail and tranquility never becomes a reality. The answer to those questions will become an elaboration of the gist of this article. Historically and spiritually speaking, peace will not be realized if the reason of failure to achieve peace has not been made aware and known to mankind. Albeit various advices and directions have been given, peace shall not be realized. This is due to the fact that the advice and directions given have not met the substance of the cause and have not been able to provide a comprehensive solution to peace itself. Some of the substances of this article, therefore, will try to prove how the need to recognizing and understanding the “voice of the heart” as “inner-soul” and “inner capacity” themselves will become an essential thing to be realized by every individual, so that they can thereafter be known by all mankind globally wherever they may be.

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

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.

التوحيد عند المعتزلة الجدد: هارون ناسوتيون نموذجا Hamdan Maghribi
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

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.

SDM Berbasis Syariah Amiur Nuruddin
TSAQAFAH Vol 6, No 1 (2010)
Publisher : Universitas Darussalam Gontor

Although the market share of Islamic banking is still relatively small, the growth and development of Islamic banking and financial institutions in Indonesia has been quite encouraging. To support the process of socialization and institutionalization of sharia banking working better, the existence of reliable and highly qualified Human Resources is indispensable. This article examines the characteristics of Sharia-based human resources derived from the philosophical framework of Islamic Economics. There are at least four Islamic philosophical basis of economics, namely tauhid (monotheism), justice and balance, freedom, and responsibility. For Islamic financial institutions, both banking and non-banking, as the business institutions based on values and principles of sharia, the qualification and quality of human resources are about an integration between the “knowledge, skill and ability” (KSA) with moral commitment and personal integrity. Some morality aspects referred here are alShiddiq (true, honest), al-amanah (trustworthy, credible), al-Tabligh (communicative) and al-fathanah (intelligent, professional). Moreover, in managing a business, the moral aspects were even as “key success factor”.

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Home Page

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Contact Name Muhammad Nugraha

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Abstract

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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