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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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Lembaga Pendidikan dalam Khazanah Klasik: Telaah Proses Sejarah dan Transmisi Ilmu Pengetahuan Shobahussurur Shobahussurur
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

The history of science and its development process in Islam is not a mere message of religious doctrine, but it has really manifested itself in the stages of the history of science. As a historical fact, Islamic sciences have grown and developed by several factors, either it’s directly related to intellectual Muslim development, or to social factors, political and cultural situations which existed at that time. The spirit of science development has been ongoing continuously from one generation to another. Numbers of research, experiment, discovery, and the development of methodology of science are continuously conducted and developed by Muslims. In the history of Islam, scientific work has fluctuated. Starting from the exploration of the roots of science, this article tries to explain the position and the systematization of knowledge in Islamic literatures. This work also proves that the rise and development of science in Islam, cannot be separated from various educational institutional roles, such as maktabah, kuttâb, h}alaqah, observatories, hospitals and clinics, Dâr al-Hikmah, Dâr al-’Ilm, and madrasah. Therefore, the development of science in the Islamic world is not only beneficial for Muslims, but also for the entire human race. It is proved that even the renaissance in the Western world took many of its success from Islamic civilization since the 14th century AD.

Model for the Development of Science and Humanities Curriculum in Islamic Universities Alparslan Acikgence
TSAQAFAH Vol 8, No 1 (2012): Islamic Education
Publisher : Universitas Darussalam Gontor

This paper elaborates the model for the curriculum development of science and humanities for Islamic university. The model is based on the theory of worldview, the process of which begins from learning life structure, world structure and extends to the concept of knowledge, human and value. The last three concepts are sought at university level, yet the curriculum at this level should be directed, at the first place towards scientific mentality. Therefore, students should acquire skills and know-how as well as critical thinking to reach such mentality , rather than to give huge load of courses unnecessarily . With those principles action plan for the curriculum development of our universities should be as follows: Two or three courses at introductory level; Two or three required courses in sub-fields of the students; Two or three elective course in the field of the student; Two courses in Islamic scientific tradition; One or two courses in the methodology and logic of Islamic scientific tradition; Two courses in the philosophy and adab of Islamic scientific tradition; The rest are elective courses such as logic, and introductory courses in philosophy and sociology . To be conversant of Islamic scientific tradition, for example student should be given a good grounding in the history of Islamic scientific tradition. The course to be given for this purpose is not a simple history of science in Islamic civilization; it is rather a course which is designed to teach the historical continuity of Islamic scientific tradition.

Spiritualitas Islam dalam Kewirausahaan Hanifiyah Yuliatul Hijriah
TSAQAFAH Vol 12, No 1 (2016): Islamic Economics
Publisher : Universitas Darussalam Gontor

Islamic spirituality refers to a paradigm of unity in realizing a harmonious balance between aspects of the world and the hereafter. This is an important aspect in fostering the forces that accompanied the faith toward Allah SWT, the power over all aspects of life, including for entrepreneurial activity. Islamic spirituality was born from every human which is capable of being utilized a strength in the form of spiritual intelligence. This element exists in every human being as grace of Allah SWT, which is useful for the activity of life. Results found that there were seven spiritual intelligence elements according to the Islamic perspective, there are: the faith, taqwâ, morality, ṣiddîq, amânah, tablîgh, faṭânah, discipline, visionary, and empathy. This qualitative study examines aspects of the spirituality of Islam containing potential elements in the form of spiritual intelligence that was potential for Islamic entrepreneurship in achieving sustainability of the business. The ability of businessmen to manage businesses, through attitude and decision making can be dependent upon the elements of the intelligence of Islamic spirituality. Islamic spiritual intelligence is able to be implemented in the business activities in order to achieve the sustainability of business, namely at the stage of production management, marketing, capital and human resources, where the result can be synergized to form a continuity of effort appropriate to The Islamic perspective. The orientation of the sustainability of the effort according to Islam was not only profit achievement, but also to achieve spiritual benefit that is also Allah SWT’s blessings.

مقاصد القرآن في فكر بديع الزمان سعيد النورسي Ziyad Khalil Mohammad Dagameen
TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Al-Qur’an is guidance for mankind, loaded with content and very comprehensive orientation. According to Said Nursi, though it’s words are limited, but actually the content of the meaning is no limits. The firmament capacity has very broad scope, covering various dimensions of life. In this article, before concluding Nursi’s perspective on maqāsid al-Qur’an, the writer sets forth some mufassir to compare and analyze the views of Nursi began from Fakhruddin al-Razi, al-Ghazali, al-Syatibi, Muhammad Abduh and Ibn Ashur. In the end, Nursi asserts there are at least four fundamental contents of al-Qur›an, that is monotheism, prophethood, resurrection and justice. The more admirable according to Nursi, four of this al-Qur›an contains are often found together in one sura, or together in a single verse (unity of the Qur›an). That is why, these four have a strong influence on al-Qur›an is I’jaz. And of the last four issues, the only one that can be proofed in human life is the justice, which includes not only in religious aspect of the shari’ah, but has a broad spectrum in human real life, begining from economic aspect, social, political, legal and other humanitarianism. In this point, moral values accentuate seemed very strong, as the basis of valuable and meaningful life, because the peak of morality is the principle of altruism, or khidmah to another person or party.

Peluang dan Tantangan Gerakan Revivalisme Islam di Indonesia Pascareformasi Gonda Yumitro
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

This article elaborates the opportunities and challenges of the Islamic revivalist movement in post-reform Indonesia since the opportunity to express the notions is opened. The issue of revivalism is not only developed in Indonesia, but also an important issue in Southeast Asia, South Asia, Middle East, and other regions. This can be seen from various studies on Islamic revivalism that occurred in various areas. Even the Islamic revivalism was actually initiated at the end of the nineteenth century by Jamaluddin al-Afghani, whose passion was continued by his disciple Muhammad Abduh. The author will explain how the challenge of the rise of Islam in Indonesia after the reformation. Therefore, the author provides a study of literature and interviews with the experts consisted of 10 people of scholars and activists of Islamic revivalism movement conducted. Based on this research, there is an indication that the Islamic revivalism movement has great opportunities and challenges in post-Indonesian reformation. Some of the opportunities for the development of Islamic revivalism movement in Indonesia are the historical factor, acculturalization through educational institutions, and the Islamization policies in some regions. On the other hand, the challenges found are the challenges of public opinion, the lack of optimal tools for multicultural dialogue, the decline of political support, the conﬂict among Muslims, the lack of professionalism, and the secularism. Regarding these conditions, some of the Islamic revivalism movements adapted themselves to adjust political developments in Indonesia.

Kontroversi Nasikh-Mansukh dalam Al-Qur’an Qosim Nurseha Dzulhadi
TSAQAFAH Vol 5, No 2 (2009)
Publisher : Universitas Darussalam Gontor

A theory on naskh which develops grantedly in the Islamic sciences, naturally raises a controversy, which indicates that this concept is arguable and discussable. On the other hand, contemporary muslim scholars have solved significantly on this controversy. This article tries to present some problems of naskh in relation with the Holy Al-Qur’an. Among the problems discussed in this regard is a controversy on the meaning of naskh, particularly in the development of Interpretation of Quranic verses in relation to the development of Islamic jurisprudence. The view of muslim scholars and their argumentation to approve the nasikh-mansukh in the Al-Qur’an is also another point to be presented which argued by the view of contemporary Muslim scholars who criticize this concept. Finally, it is concluded that a theory on naskh is contemporary issue which is exaggerated and developed not on the basis of an adequate scientific criticism, therefore, muslim ummah should consider this problem as a logical consequence of the topic (al-tah} ayyuz al-mawdhû‘iy).

Al-Qur’an dan Pengembangan Studi Agama (Telaah terhadap Yahudi, Kristen, Sabea, dan Majusi) Qosim Nursheha Dzulhadi
TSAQAFAH Vol 10, No 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Al-Qur’an is known as an authentic source for comparative religion (‘ilm muqâranat al-adyân). There are six religions mentioned explicitly in the Qur’an in the verse (22: 17), namely: the believers, the Jews, the Christians, the Sabean, the Zoroastrians, and the idolater. This means that al-Qur’an is a holy book that pays great attention to comparative religion (muqâranat al-adyân). At this point, what al-Qur’an generally mentions is still a hot topic to discuss up to the present. In other words, what Al-Qur’an informs about these religions is always up to date and actual. Al-Quran criticized five major religions – except Islam – because those deviate from the true path of God. Such as Jews and Christians, for example considered to have far deviated from the true teachings of Tawheed. On this basis, these religious adherents have reached the degree of ‘infidels’ eventhough regarded as Ahl Kitab. Therefore, the other two religions Sabea (al-Sâbi’ûn) and Zoroastrian had turned away from Tawhid to be fire worshipers. Further, this paper will review the scholars’ criticism of these religions. Then asserted in this article that the only true religious path is Islam.

Suhbah: Relasi Mursyid dan Murid dalam Pendidikan Spiritual Tarekat Moh. Isom Mudin
TSAQAFAH Vol 11, No 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Tarîqah (Indo: Tarekat) is generally a specific method adopted by sâlik by passing the maqâmat and ahwâl; feel the spiritual condition. The special meaning is a gathering of Sufis with various regulations and activities of spiritual education in it. The Sufi orders suspected to appear in the third century of Hijrah and reached its forms in the fifth century of Hijrah. As part of the models of Sufism, the purpose of the congregation is essentially the same as tasawwuf general purpose of achieving the degree of ihsan. To achieve this degree, a salik should take spiritual education in the form mujâhadah and intensely riyâdah. The Interactions of people involved in it arranged in suhbah principles. Murshid and murid as two driving element tarîqah, they have this special relationship. Mursyid existence in following tasawuf is a necessity, it’s position as a doctor and supervising the students passed the ocean toward haqîqah and tahaqquq level. While the Interaction processes begins with the competency owned mursyid. This requirement is to ensure that the educational process will be done completely by the rules. The inauguration of the relationship between murshid and students marked the initiation in the form of spiritual bai‘ah, wear khirqah as identity born of a sâlik. These processes on is based on main references; al-Qur'an, al Hadits, and the ulama who have authority. These rules are able to make the teachings of sufism institute tested throughout the ages. Thus achieving the main goals of spiritual education in the form of the station of ihsân is a necessity.

Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society Indonesia Era Reformasi M. Abdul Fattah Santoso
TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Paying attention to the gap between the fenomenal discource dan movement of civil society in the Indonesian politics in 1990s and its anomali movement in the reformation era, has been be studied the problems of Indonesian civil society in such era using documents and decriptive and critical analysis in order to be sought its ways out using reflective analysis. Instead of being strong, Indonesian civil society in the reformation era really weakened. The civil society those formerly had autonomy were coopted by the state when their leader got power. The leaders themselves looked inconsistent in democratic culture. Moreover, civil society grew as a mean of struggle for power, and when the power was in hand they coopted the state. Besides, the public civility collapsed and the new primordialism, such as etnic nationalism, communalism, and religious sectarianism, appeared. As a solution to civil society’s weakness, is absolutely needed their empowerment through political education prioritizing Islamic ethics based on civic values: civility, autonomy, self-help, self-sufficiency, and social contract. Civility is an ethical solution for solving problems of anomalous growth of civil society as a mean of struggle for power, collapse of public civility, and leader’s inconsistency in public civility. Autonomy, self-help, and self-sufficiency are ethical solutions for solving the problem of civil society being coopted by the state when their leader gets power. Moreover, social contract is an ethical solution for solving the problem of civil society coopting the state.

السلطة التنفيذية في النظام السياسي الإسلامي Setiawan Bin Lahuri
TSAQAFAH Vol 13, No 2 (2017): Islamic Jurisprudence
Publisher : Universitas Darussalam Gontor

Since the death of the Prophet, Islam grew under a system of government known as khilâfah (caliphate) for 13 centuries until the frst World War happened. After that, the system ended by the Republic of Turkey which immediately erased the caliphate system applied by the Ottoman Empire, the last Islamic empire. In the Islamic history, the system of khilâfah has undergone several phases. It had begun in al-Khulafâ ‘al-Râsyidûn period. At that time, the leader of Muslims after the death of the Prophet was chosen through syûrâ system, which the chosen leader addressed as khalîfah approved by all Muslims. After al-Khulafâ al-Râsyidûn period passed, during the Umayyads, the Abbasids, to the Ottoman Turks, the Muslim leaders were no longer elected by syûrâ, but it turned to the monarchi system even though the regimes continued to adopt the khilâfah system. Nevertheless, the three khilâfah Islâmiyyah dynasties still maintain the principle of unity of the ummah. Therefore, the khilâfah Islâmiyyah run by the Umayyads, the Abbasids, and Ottoman Turks at that time made Islam the largest country in the world. This article tries to explain the Islamic system of government related to the executive institution called al-sulṭah al tanfîdhiyyah by referring to the best Islamic system of government in the period of al-Khulafâ ‘al-Râsyidûn. Although Islam implements the caliphate system, al sulṭah al-tanfîdhiyyah is also important because a khâlifah cannot handle the state with all its affairs alone.

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Home Page

OAI Link

Editorial Team

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Contact Name Muhammad Nugraha

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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