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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

Arjuna Subject : -

Articles 590 Documents

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Metodologi Tafsir Nasr Hamid Abu Zaid dan Dampaknya terhadap Pemikiran Islam Lalu Heri Afrizal
TSAQAFAH Vol 12, No 2 (2016): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Liberalisasi pemikiran Islam yang diklaim sebagai “pembaruan pemikiran Islam” tidak terlepas dari paham relativisme kebenaran, yaitu paham yang menyatakan bahwa tidak ada sebuah nilai yang memiliki kelebihan atas nilai-nilai yang lain, termasuk agama. Jika dikaitkan dengan penafsiran kitab suci, maka paham ini akan merelatifkan seluruh penafsiran. Tidak ada penafsiran yang lebih tinggi dari penafsiran lain, semuanya relatif tergantung masing-masing penafsir, sesuai latar belakang sosial, budaya, pendidikan, dan kecenderungan mereka. Salah satu tokoh yang gigih membela relativitas tafsir adalah Nasr Hamid Abu Zaid, dengan pemikiran dekonstruktifnya terhadap konsep wahyu dan metodologi barunya dalam menafsirkan al-Qur’an. Nasr Hamid mencoba membongkar keyakinan umat Islam yang selama ini telah mapan. Ia berusaha menghilangkan sakralitas al-Qur’an dengan menganggapnya sebagai produk budaya. Menurutnya, al-Qur’an hanyalah respons spontan terhadap kondisi masyarakat ketika ia turun sehingga sifatnya kontekstual. Oleh karenanya, penafsirannya pun harus melalui pendekatan konteks, bahkan tanpa perlu memedulikan teks, karena pemahamannya selalu berubah dan berkembang dari masa ke masa sesuai dinamika zaman. Penafsirannya pun diserahkan kepada siapa saja dengan latar belakang apa saja, serta sesuai kecenderungan dan kebutuhan zamannya. Akhirnya, penafsiran terhadap teks-teks keagamaan menjadi relatif seluruhnya, tergantung siapa yang menafsirkan. Akibatnya, tafsir-tafsir ulama, hukum-hukum syariat, konsep-konsep nilai, bahkan bangunan keilmuan Islam dapat didekonstruksi seluruhnya, karena semua itu relatif dan bisa berubah. Artikel ini mencoba mengklafirikasi sejauh mana tafsir itu relatif dan apa saja dampak negatif paham relativitas penafsiran Nasr Hamid terhadap pemikiran Islam.

Kajian Kritis Pemikiran Epistemologi Frithjof Schuon (1907–1998) Dinar Dewi Kania
TSAQAFAH Vol 10, No 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

The purpose of this article is to construct and employ a critical study to Frithjof Schuon’ thought on epistemology which includes the nature of knowledge, the object of knowledge and the process of acquiring knowledge. This study is a literature research which utilize his scientific works both primary and secondary sources. The results showed that Schuon epistemology could not eluded the paradigm of Western dualism as truth and certainty viewed double, which are relative truth and absolute truth. Relative truth and certainty of the truth according to Schuon are obtained through religious dogma, but the total truth and certainty of ‘being’ could only be obtained through spiritual realization, namely gnosis or metaphysics. Thus, religious knowledge status which derived from revelation is lower than the metaphysical knowledge derived from the intellect through meditation. It is conclude that Schuon’s view is very much contrary to the principles of Islamic epistemology. Islam has asserted al- Qur’an as an authentic revelation from Allah SWT and acknowledged it as the highest source of knowledge. Epistemology of Islam never affirms the necessity of spiritual realization through meditation to enhance the revelation.

Mendudukkan Makna Jihad: Studi Analitis-Komparatif Pandangan Fundamentalis dan Modernis Muhammad Rasyid Ridlo
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Makalah ini mengkaji lebih dalam tentang makna jihad dalam perspektif kelompok fundamentalis dan modernis dengan studi analitis komparatif. Semenjak dunia Islam dihegemoni Barat, ada usaha pengaburan terhadap syariat jihad, khususnya dalam pemaknaannya. Itu tampak pada pengelompokan Muslim menjadi dua kecenderungan yang kontradiktif dalam memaknai jihad. Pertama, kelompok fundamentalis Muslim. Jihad fundamentalis diidentikkan dengan perang fsik. Kedua, kelompok modernis Muslim. Berbeda dengan fundamentalis, kelompok ini dipandang positif oleh Barat, karena mampu mengadaptasikan Islam dengan nilai-nilai modern. Sehingga tidak terjadi clash antara Islam dan Barat. Kelompok ini juga mengecam jihad fundamentalis. Jihad kalangan modernis diklaim sebagai jawaban terhadap stigmatisasi umat Islam dengan terorisme. Dengan demikian, makna jihad menjadi kabur dan kontroversial. Sebenarnya, fundamentalisme dan modernisme merupakan term yang berasal dari Barat. Kedua term tersebut dimunculkan kalangan akademisi Barat dalam konteks histori keagamaan masyarakat mereka. Tujuannya untuk membedakan dua kecenderungan pemikiran yang kontradiktif dalam agama Kristen. Oleh sebab itu, defnisi fundamentalisme dan modernisme inheren dengan peradaban Barat. Pada hakikatnya, jihad adalah syariat Islam yang memiliki makna komprehensif. Setiap usaha atau jerih payah yang ditanggung orang beriman dalam menghadapi berbagai kesulitan untuk menundukkan hawa nafsunya, dan menegakkan kebenaran, serta melawan kebatilan, adalah jihad. Termasuk di dalamnya jihad berperang melawan musuh Islam. Kalangan yang diklaim sebagai fundamentalis Muslim juga memaknai jihad secara komprehensif tidak hanya perang fsik semata. Klaim Barat bahwa jihad menurut kelompok fundamentalis identik dengan perang fsik dan kekerasan adalah propaganda Barat untuk membendung kejayaan peradaban Islam.

Majalat al-Tajdid fi Fiqh al-‘Ibadat: Bahts Fiqhiy Muqarin Fatheya Ismail Muhammad Musy'il
TSAQAFAH Vol 5, No 2 (2009)
Publisher : Universitas Darussalam Gontor

The renewal in worship has specific characteristics, guidelines and areas. The worship does not accept a development, does not change with time and are not the subject of ijtihad, analogy (qiyas) and consensus of the ummah (ijma’). Islam has specified and made the unchangeable pillars and foundation to form it. Also, Islam has established a certain time, quantity and condition which do not accept changing or interpretation as it contain a commitment of fully worship. In the areas of tajdid in Islamic jurisprudence, there are rules derived from the text (nas) zanny al-tsubut (semi definitive in its affirmation and linkages) or zany al-dilalah (ambiguous/equivocal in the way they relay their meanings) or zanny in one of both (tsubut al-dilalah), here (in these rules) ijtihad can be done. Moreover, as the circumstance and the needs are developed and various, ijtihad is also done in the area in which the text (nas) and consensus are absent. Finally, this ijtihad leads to different opinions among muslim scholars, thus, the comparison area in worship requires three different guidelines i.e. Islamic guidelines, rational knowledgeable guidelines and moral guidelines.

‫الإسلامية‬ ‫الحضارة‬ ‫صياغ‬ ‫في‬ ‫ودورها‬ ‫العربية‬ ‫اللغة‬ Dihyatun Masqon
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

Language is a communication tool that is used by every human being to convey a particular purpose. Every human group has a different language to another. Language differences may occur in intonation, term and writing. Therefore language is very important in human life, even very influential in human civilization. Especially Arabic, Allah has determined that language is the language of revelation in which the truth was taken for granted through the boundaries of space and time. In human civilization, Arabic has a very important history. Arabic is a very old language, which has been used since man was created. Arabic is currently considered important by the world and made one of the languages of the United Nations. Furthermore, the advance of Islamic civilization has been greatly influenced by Arabic. In fact, Western Civilization has been able to develop due attention to the Arabic language. From that perspective, this article attempts to expound the role of Arabic language in the formation of Islamic civilization. In the context of civilization, understanding Arabic and mastering its use, either actively or passively, is a key condition to understanding the beauty and glory of civilization. History has recorded with gold ink, civilization based product revelation of various dimensions, spiritual, intellectual, and emotional. Thus, the duty of Muslims as perpetrators and manufacturer of Islamic civilization is to carefully read and explain continuously the great Islamic civilization.

Penciptaan Lingkungan Edukatif dalam Pembentukan Karakter: Studi terhadap Aplikasi Pemikiran Ibnu Jama’ah Hery Noer Aly
TSAQAFAH Vol 8, No 1 (2012): Islamic Education
Publisher : Universitas Darussalam Gontor

This study is a rediscovery enterprise on educational thought of Ibn Jama’ah in his famous book, al-Tadhkirah. It is basically the book on learning and teaching. But, much more than a book on technic and strategy , it is full of moral message which conducts whole process of learning and teaching, and in turn creates an educating environment. The significance of this study due to moral decadence among the nation. Corruption, for instance, is not only available among the leaders and bureaucrates, but also among the peoples. Delinquency is not only the habit of young generation, but now suffered by parents who can not give a good sample. That moral decadence is not deal with the poverty of moral conduct; there are treasury and haritage of it, either from religous or traditional resource. But that old values available in many documents are not internalized yet, in additon to the fast-coming of foreign culture which is not in accord with Indonesian culture. Here we see that the issue is not the content of value education, but the strategy developed in the process. So that, al-Tadhkirah will be studied with content analysis approach to find out the possibility of application of his thought in moral education. The study finally discovered that the thought of Ibn Jama’ah is very possible to be applied. The only precondition is the commitment of all stakeholders to create educating environtment based on regulation formulated by themselves.

Kontroversi Asuransi di Indonesia: Telaah Fatwa Majelis Ulama Indonesia (MUI) tentang Badan Penyelenggara Jaminan Sosial (BPJS) Husni Mubarrak
TSAQAFAH Vol 12, No 1 (2016): Islamic Economics
Publisher : Universitas Darussalam Gontor

This study aims to discuss on The Fatwa of The Council of Indonesian Ulama (MUI) on Health Insurance (BPJS) in 2015 which has arousing various different opinions either among elite or civilians in Indonesia. As the adviser for the Government of Indonesia in terms of religious issues, MUI questioned about the validity and appropriateness of the BPJS practice in concordance with the Islamic sharia law. At least, there are three issues which underlie the formulation and the publication of the fatwa: ranging from conformity concepts and practices of BPJS with legislation and sharia principles; what alternative solutions that can replace the presence of BPJS if it proved not qualified of sharia compliant; as well as the determination of 2% motive penalty for late payment of participant contributions, would it not contravene the sharia law? This fatwa, however, is in line with previous fatwa which issued by MUI in year 2001 on Guideline for Islamic Insurance. In MUI’s view, the operational system of BPJS still shackled within the framework of conventional insurance. By using ‘aqd mu’âwadah and presenting a pattern of relations “insurer-insured” in the management of handling BPJS insurance, not guarantee it is free from gambling, uncertainty, usury elements, which is strongly opposed to Islamic sharia law, and therefore, the concept of takâful within sharia framework as referred in the fatwa of MUI in 2001 on Guidelines for Islamic Insurance, is offered as an alternative solution formula in justice and welfare insurance for all citizens, especially for Muslims.

Corporate Ethical Identity Perbankan Syariah di Indonesia Budi Sukardi Taufiq Wijaya
TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

This article describes the extent of Islamic Banking in Indonesia in function as an agent of development through ethical identity disclosure in annual reports of Islamic Banking. The importance ethical identity of the company as a part of the personality in the achievement of business objectives, has the purpose to describe the manifestations and uniqueness in order to operate well and success in the market, able to provide recognition and distinction between banks, as an important aspect of the bank’s market competitiveness of sustainable, which includes an understanding of the ethical and social culture of the bank. Islamic banking as a financial institution which different with conventional banks, have a view applies fundamental concepts of property rights and contracts that govern behavior, ethical, moral and social economy, both individuals, institutions, communities and countries. Fundamental perspective above, will be able to belief in religion (Islam), as well as support for Islamic Banks to be integral and system economic of Islam will be applicable in all times and in particular contribute for national economy, as well as being an alternative system for the development of the world economy.

Implementasi Syariat Islam: Telaah atas Praktik Ijtihad Umar bin Khattab Muhammad Ridwan
TSAQAFAH Vol 13, No 2 (2017): Islamic Jurisprudence
Publisher : Universitas Darussalam Gontor

The reason of writing this article is the problem and mistake come from the contemporary Muslim thinkers who made mas}lah}at as the only benchmark in Islamic law, they even assumed that mas}lah}at is more important than the sharia itself. From this they concluded that deconstructing sharia based on mas}lah}at is permissible. They built their argument on the basis of the ijtihâd done by ‘Umar bin Khattab. At that time, ‘Umar broke the law of hand cuts for theft, stoped giving zakat for the converts, and did not give the spoils land to the soldiers. In fact, according to contemporary Muslim thinkers, these three things have been determined in the Qur’an and Sunnah of the Prophet SAW. It means ‘Umar bin Khattab’s ijtihâd is a breakthrough in liberal thinking. ‘Umar dared to contrary what was established in the Qur’an and the hadith of the Prophet. Then, ‘Umar is regarded as a fgure who has applied hermeneutic methods in Islamic law. This thought actually is a mistake. The contemporary thinkers only thought partially and did not discuss ‘Umar’s ijtihâd thoroughly and deeply. By referring to earlier Muslim scholars, this article try to prove that ‘Umar’ ijtihâd is an attempt to implement the Islamic Shari’a, despite elimiting or dismissing Islamic Shari’a itself as the above thinkers claim.

Struktur Nalar Arab-Islam Menurut Abid al-Jabiri M. Faisol
TSAQAFAH Vol 6, No 2 (2010)
Publisher : Universitas Darussalam Gontor

Al-Jabiri’s thought renewal project focuses on epistemological critics on scientific traditional framework of Arab-Islam. This is done by analyzing sociopolitical background of the formulation process and structure of Arab-Islam’s logical reasoning, and the entire structural working mechanism of Arab’s logical reasoning. According to Al-Jabiri, Arab’s logical reasoning can be classified into three, i.e. bayani, Irfani and burhani. Bayani is a pure Arab’s logical reasoning as it is motivated by cognitive factor to interpret religious texts. Irfani becomes an alternative epistemology for bayani in providing convincing conclusions. While Burhani, is logical reasoning based on rationality. However, even though the Arab’s logical reasoning could be distinguished into those three, Al-Jabiri observes the domination of bayani on others, thus, the text and traditional authorities are always dominating Arab-Islam civilization. Consequently, Arabic Civilization is not creative-productive or poor in concepts and theories. The solution AlJabiri proposes is to apply critism spirit that have been developed in AndalusiaMaghrib, i.e. empirical rationale presented by Ibn Hazm and Al-Syatibi in Fiqh, Ibnu Ruysd in Philosophy, Ibnu Khaldun in sociology, and Ibn Madha alQurthubi in Arabic grammatical renewal.

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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