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Muhammad Taqiyuddin
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TSAQAFAH : Jurnal Peradaban Islam
Published by Universitas Darussalam Gontor
ISSN : 14110334     EISSN : 24600008     DOI : https://doi.org/10.21111/tsaqafah
Core Subject :
Tsaqafah is a journal published by the University of Darussalam Gontor with its aims related to Islamic Civilization. What we refer to as Islamic Civilization, in accordance with the terminology elucidated in Islam as Religion and Civilization by Hamid Fahmy Zarkasyi, consists of two substantial elements in our view, namely Culture and Knowledge. Through culture that has been Islamized, societies have developed traditions at the local level that remain consistent with their original culture without conflicting with Islamic values. Additionally, a portion of the population forms scholarly communities because of the obligation of seeking knowledge in Islam inspired by the revelations of the Quran and the practices in the Hadith of the Prophet Muhammad, which subsequently led to the development of methodologies and research resulting in products referred to as Islamic Sciences, Islamicate Science, or Islamicate Society in a broad sense, encompassing various disciplines of knowledge.
Arjuna Subject : -
Articles 52 Documents
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Societal Transformation in the Islamic World: Rethinking Social Interaction During the Arab Spring Alvin Dermawan Sukardi; Aris Munandar
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.1

Abstract

This study re-evaluates the foundational drivers of the Arab Spring, challenging the conventional narrative that the uprisings were primarily fueled by political ideology, religious motivations, or allegiances to specific geopolitical blocs. Instead, it examines how the movement underscored the efficacy of grassroots "people power" in dismantling long-standing authoritarian regimes and establishing new social structures across the Islamic world. Adopting a qualitative methodology grounded in extensive library research and an ethnographic research approach, the study analyzes the shifting paradigms of social interaction, cultural transformations, and the lived experiences of the societies involved. The findings reveal that the trajectory of the Arab Spring was inextricably linked to the strategic utilization of digital and social media platforms, most notably Facebook and YouTube. Youth-led demographics leveraged these tools to transform traditional, localized forms of protest into decentralized, digital-based movements capable of rapid mass mobilization and information dissemination. Furthermore, the study highlights how the post-Arab Spring landscape catalyzed a significant shift in regional geopolitics, prominently marked by the assertive role of Saudi Arabia. As a dominant regional power, Saudi Arabia’s subsequent foreign policies have been systematically calibrated to protect domestic stability, counter the proliferation of political Islamist groups, and assert influence over the fractured Middle Eastern political dynamic. Ultimately, by shifting the analytical lens from macro-political treaties to micro-societal interactions and digital networks, this research offers a fresh perspective on how digital spaces redefine collective action and geopolitical recalibration in the modern Islamic world.
Maqāṣid Al-Sharī'ah In Interfaith Zakat Distribution: An Analysis of Islamic Civilization's Response to Religious Plurality in Banyuwangi Mustain Hakim; Akhmad Zaeni; Moh. Mahfud Ihsan Azzamami; Moh Ferdi Hasan
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.2

Abstract

This study examines the theological and philosophical foundations of interfaith zakat distribution in Yosomulyo Village, Banyuwangi Regency, through the lens of maqāṣid al-sharī'ah and historical Islamic jurisprudence. While classical fiqh predominantly restricts zakat to eight categories (asnaf) of Muslim recipients, the practice in Yosomulyo presents a unique case where Islamic philanthropic instruments (zakat, infaq, and sadaqah) are distributed across religious boundaries. This research employs a qualitative case study methodology with Islamic philosophical-historical analysis, examining primary texts from classical madhahib, particularly the Hanafi school's position on zakat distribution to non-Muslims, alongside contemporary maqāṣid interpretations by Yusuf al-Qaradawi. Data were collected through semi-structured interviews with 20 Islamic scholars and community leaders, participatory observation of 5 ZIS distribution events, and document analysis. The findings reveal a sophisticated theological framework operating through a three-tiered legal hierarchy: (1) textual foundations (naṣṣ) differentiating between restricted zakat funds (muqayyad) exclusively for Muslim asnaf and unrestricted sadaqah (mutlaqah) permissible for interfaith distribution; (2) jurisprudential mechanisms (fiqh) grounded in the Ḥanafī school's allowance for zakat al-fiṭr to non-Muslim poor based on the effective cause ('illah) of meeting basic subsistence needs (kifyah) rather than strengthening religious solidarity (ta'āwun dīnī); and (3) higher objectives (maqāṣid) where interfaith sadaqah fulfills the ḍarūriyyāt (necessity) level of preserving community cohesion (ḥifẓ al-mujtama') and preventing social harm (dar' al-mafāsid), elevated from mere permissibility (ibāḥah) to contextual ethical obligation (wājib 'urfi) in pluralistic settings. This distinction is implemented through strict institutional mechanisms: dual-audit accounting systems (PSAK 109/409), separate ledgers for each fund type verified by shariah compliance officers, and unified distribution ceremonies that symbolically integrate fund segregation with civilizational solidarity. The implications extend beyond mere philanthropy, constructing what we term "civilizational solidarity" (al-takāful al-ḥaḍārī) that embodies Islamic civilization's historical capacity to maintain religious identity while fostering pluralistic harmony—a replicable model whose critical feature combines juridical rigor in fund separation with cultural synthesis in social practice.
Islamic Criticism (Kant & Faruqi's Synthesis): A New Paradigm for Understanding the World in a Whole and Integrated Manner Mohamad Topan; Rr. S. Murtiningsih; A. H. Utomo
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.5

Abstract

Modernity faces a crisis of meaning marked by the fragmentation of knowledge and the separation of facts from values. This article responds to this by presenting a visionary synthesis between Immanuel Kant's critical epistemology from the Western tradition and Ismail Raji Al-Faruqi's project of Islamizing knowledge. Kant, with his distinction between phenomena-noumena, reminds us of the limits of human reason, which can only reach the empirical world. Meanwhile, Al-Faruqi offers the Tawhid paradigm as an integrative principle that combines revelation, reason, and sensory experience. Through a comparative-hermeneutical analysis, this research develops the framework of "Islamic Criticism"—a paradigm that maintains Kantian critical and a priori attitudes, but transcends the dualism of phenomena and noumena by asserting that transcendent reality can be accessed through revelation, natural instinct, and spiritual experience (ma'rifah). In this hierarchical synthesis, revelation serves as a normative guide for reason and empiricism. Its implications offer epistemological reintegration, a holistic educational model (insan kamil), a transcendent global ethical foundation, and a path for equal dialogue between civilizations. This synthesis is a foundational answer to the problem of disenchantment in modernity.
Revisiting Early Islamic Trade Networks in Nusantara: A Comparative Study of Three Historical Sources Muhammad Faiz; Muhammad Hasbi Abror BM; Arwansyah Kirin
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.6

Abstract

The theory of the arrival of Islam in Indonesia cannot be separated from the historical evidence discovered over the past century. New historical evidence can strengthen one theory and weaken another, but more importantly, how this scattered evidence can be connected within a coherent narrative framework. This article seeks to clarify the existing historical evidence within the oldest scope as part of authentic historical writing, with a particular focus on the relationship between three primary sources that have often been analyzed separately. The method used is a historical research method that includes heuristics, verification, interpretation, and historiography. The primary sources used in the form of a manuscript of Al-Masalik wa Al-Mamalik by Ibn Khurdadhbih, thetombstone of Abu Kamil from Phan Rang, southern Champa, and the tombstone of Fatimah binti Maimun from Leran, Gresik. The results of the study reveal the Islamic trade network contained in the oldest source and its relationship with the two primary sources in the form of tombstones, all of which show a similar pattern of trade routes connecting the Islamic world with China through the Nusantara. This network is the Malay-Javanese-Champa-Chinese trading network which has been operating since the IX century AD and has left archaeological evidence that can still be seen today.
On Subjective Ego and Western Philosophy of Amina Wadud’s Misconceptions on Islamic Law Muhammad Rusydianta
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.7

Abstract

This article aims to identify the synthesis or any underlying and background factors that inform Wadud’s thought and her justification, specifically the bases of understanding and thought patterns that influence and shape her perspective and justifications in the Women’s Reform Movement, which deconstructed the Sharia of Allah. From this, muslims can learn to be vigilant and avoid, and realise the importance of educational support for Muallaf not to be influenced by any destructive ideas, environments, and thoughts about religion, themselves, and the muslim community. Therefore, as a type of library research and critical study, this research also utilises secondary materials and data from several documents that explain the object. Primarily, primary data came from historiography and Wadud’s explicit and implicit confessions in her works. The multiple data obtained were processed, analysed, and presented descriptively and qualitatively in line with the main theme of the discussion. Finally, concluded that the synthesis of its movement is the crystalisation of the arrangement of the basic thought patterns of Critical Legal Studies (CLS) and Legal Feminist, combined with her missunderstanding in distinguishing legal term, along with other bases of understanding and justification such as her subjective ego derived from the accumulation of her life experiences and the synthesis of thoughts from certain figures on Sufism, liberal and anti-discrimination movements, chistian, secular Jewish philosophers, lesbian feminist political to other hermeneutic (Fazlur Rahman). Academic anxiety, as she admitted, is not the only basis for her movement to deconstruct Sharia through hermeneutics or feminism.
Islamic Resilience Based on Zakat: Integrating CIBEST–MPI to Assess the Multi-Dimensional Recovery in Post-Disaster Undriani Undriani; Uswatun Hasanah; Nur Syamsu; Syaifullah M.S; Dede Arseyani Permatasari
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.19

Abstract

Post-disaster recovery in Muslim-majority regions often faces distinctive obstacles because conventional assistance can overlook the spiritual and social resources that shape coping strategies and collective action. Islamic Social Finance (ISF)—especially zakat institutions—has therefore become an increasingly important recovery actor, yet robust evidence on sustained, long-term outcomes remains limited. This study assesses the effectiveness of the BAZNAS Sejahtera program in Palu, Indonesia, six years after the 2018 tsunami. It employs an integrated analytical framework that combines the CIBEST model of Islamic welfare, the Multidimensional Poverty Index (MPI), and disaster-recovery principles to examine changes in material and spiritual well-being, multidimensional deprivations, resilience, and the relationships among these domains. A qualitative case study was conducted with 16 beneficiaries across 11 sub-districts using structured questionnaires, semi-structured interviews, participant observation, and document analysis. The results show notable progress: income increased by 34.7%, assets by 68.75%, and zakat participation rose from 0% to 87.5%. Access to clean water reached 100%, while sanitation improved to 93.75%. Resilience strengthened across economic recovery (87.5%), social trust and networks, physical housing and infrastructure, and risk reduction (100% awareness; 75% preparedness). Importantly, the findings suggest reciprocity: stronger īmān, worship discipline, and trust-based ethics reinforced cohesion and livelihoods, while improved livelihoods enabled religious obligations—especially zakat—supporting transitions from mustahiq to muzakki (87.5%).
Islam, Cosmological Ethics, and Environmentalism: Reassessing Fazlun Khalid’s Thought on Ecology Mukhlisin Saad; Umar Faruq; Muhibbin; Yusuph Dauda Gambari
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.20

Abstract

This article seeks to reevaluate the intellectual contributions of Fazlun Khalid within the discourse of Islam and ecology. It is based on the argument that Khalid is not just a thinker but also an ecological practitioner, which distinguishes him from other scholars who typically engage with ecological issues through theological, philosophical, or Islamic jurisprudential lenses. Using textual and content analysis, this article argues that Khalid’s ecological view is rooted in his philosophical understanding of the universe. He not only criticizes the Western paradigm that places humans at the center of an existential relationship with nature, but also explicitly acknowledges the inherent value of nature itself, with the Qur’an as the basic framework for understanding this relationship. Khalid emphasizes that the Qur’an offers a holistic ecological vision, transcending the sacred-secular dichotomy, while emphasizing the interconnectedness of all creation. One of the fundamental aspects of its philosophical construction is the concept of fitra, which is described as the natural disposition that God instills in every human being. This concept shows that humans are inherently designed to interact with their environment in a balanced way.
Al-Attas on Justice: Toward Islamic Patronage and Economic Sustainability Nur Majdina; Firda Inayah; Taufiq Ramadhan
TSAQAFAH Vol. 22 No. 1 (2026): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v22i1.21

Abstract

This paper investigates the concept of justice within the intellectual framework of Syed Muhammad Naquib al-Attas. It assesses its implications for shaping an Islamic patronage paradigm oriented toward economic sustainability. Motivated by the need to address social and economic distortions produced by contemporary patronage practices and ethical biases, the study employs a qualitative research design that integrates a philosophical approach with a descriptive-analytical method. The study finds that justice, understood as ‘a condition in which things are in their proper places’, extends beyond socio-legal structures to encompass ontological and epistemological order. This conception provides a substantive foundation for the practice of Islamic patronage, which surpasses transactional dynamics between patron and client and instead constitutes a social mechanism rooted in the Islamic worldview, particularly the values of piety (taqwā), excellence (iḥsān), and trustworthiness (amānah). These justice-based principles, as demonstrated, bear significant implications for ethical governance, community empowerment, and sustainable economic development through the cultivation of economic ecosystems, social entrepreneurship, policy advocacy, and institutional strengthening.
The Concept of Neo-Sufism of Bediuzzaman Said Nursi (1877-1960) Mohammad Yahya; Norullisza Khosim; Ahmad Zainuri; Muhammad Faiz
TSAQAFAH Vol. 21 No. 2 (2025): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v21i2.33

Abstract

This research discusses the concept of Modern Sufism or Neo-Sufism through the perspective of Bediuzzaman Said Nursi, a great thinker from Turkey in the 20th century. Neo-Sufism is a modern development of traditional Sufism that seeks to answer the challenges of globalization, identity crisis, and materialism in the modern era. Nursi through his magnum opus, Risale-i Nur, introduced a spiritual approach that is relevant to the context of contemporary society, emphasizing the importance of integrating spirituality in everyday life. Nursi's main ideas in Sufism include a new understanding of clairvoyance, the concept of ikram ilahi, shortcuts to ma'rifatullah, and interfaith dialog as part of efforts to create social harmony. Nursi also emphasized that Sufism is not only a path to personal closeness to God, but also a means of building inclusive communities and contributing to social welfare. Through his views, Nursi offers a new perspective on Sufism that is more open, rational and in tune with modern values, without losing the essence of traditional Sufism.
معالم التجديد في الخطاب الديني بين الواقع والمأمول: Milestones of Al-Tajdid in Religious Discourse Between Reality and Hope Abdul Mukit; Abdul Salam Hamood Ghaleb Alanesi
TSAQAFAH Vol. 21 No. 2 (2025): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v21i2.34

Abstract

Tajdid in religious discourse has become a prominent and open topic for its proponents. Therefore, there is a need to actively engage with the contemporary world while remaining rooted in tradition. This entails innovation in both methods and themes. It is crucial to clarify the concept of religious discourse and renew it within established boundaries. The researcher employed the inductive and descriptive-analytical approach to address the subject. This renewal maintains a commitment to faith, respects divine revelation, values reason, and considers human nature and instincts. It is a discourse that calls for spirituality without neglecting material aspects, promotes tolerance and love, appeals through exemplary conduct without ignoring reality, and acknowledges human ability and fallibility. It encourages diligence yet does not overlook the need for relaxation, supports contemporaneity while upholding tradition, preserving the essence of the old while embracing beneficial aspects of the new. Renewal does not entail a rejection of the past or the abandonment of core principles; rather, it involves the consistency of goals with the evolution of methods. This approach embraces facilitation in legal verdicts, optimism in outreach, equity towards women without injustice to men, and the protection of majority rights without infringing on those of minorities.

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