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TSAQAFAH
ISSN : 14110334     EISSN : 24600008     DOI : -
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 194 Documents
Antara Teodisi dan Monoteisme: Memaknai Esensi Keadilan Ilahi Zubaidi, Sujiat
TSAQAFAH Vol 7, No 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (302.235 KB) | DOI: 10.21111/tsaqafah.v7i2.2

Abstract

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (469.053 KB) | DOI: 10.21111/tsaqafah.v5i1.146

Abstract

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (580.155 KB) | 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.
Dynamic of Pondok Pesantren as Indegenous Islamic Education Centre In Indonesia Masqon, Dihyatun
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (296.104 KB) | DOI: 10.21111/tsaqafah.v7i1.114

Abstract

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (442.731 KB) | DOI: 10.21111/tsaqafah.v13i1.980

Abstract

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.
Implementasi Musyarakah Mutanaqisah sebagai Alternatif Pembiayaan Murabahah di Perbankan Syariah Indonesia Ridwan, M.; -, Syahruddin
TSAQAFAH Vol 9, No 1 (2013): Islamic Economics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (741.845 KB) | DOI: 10.21111/tsaqafah.v9i1.39

Abstract

Islamic banking and finance movement has now become mainstream with participation and competition from the leading,conventional banks. In Indonesia, majority of Islamic banking products is dominated by murâbahah. As the green-contract,  murâbahahalso has many shortcomings to be implemented in Islamic banking. It has potential deficiency for both customers and banks point of view. Alternatively, Musyaraka Mutanaqisa has several benefits that are not carried by murabaha. These advantages moreover can make Islamic banking productsto be competitive and attractive towards on-going dual banking system as being implemented in the most countries. This current modified contract can be an interesting alternative to murabahah especially for financing on real aset such as property. In other hand, there are some issues in musyaraka mutanaqisa  that should be revealed and educated to customers and banks to make this late product properly practiced. Some issues on the other hand, in this paper, the authors emphasized to classify into property indent financing, buying debts on debts, take over financing, taxations, annuity on profit distribution and the rest normative laws regarding with this hybrid contract.Overall,in ter m of compliancy of this product,it must be in line with sharia rules and regulations. The paper concludes that  Musyaraka Mutanaqisa can be practiced more widely as an alternative financing of murabahah which has been dominant applied to date by Islamic banking in Indonesia.
The Philosophy of Mulla Sadra Being a Summary of His Book al-Hikmah al-Muta’aliyah fi al-Asfar al-‘Aqliyyah al-Arba’ah Zarkasyi, Hamid Fahmy
TSAQAFAH Vol 5, No 2 (2009)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (456.457 KB) | DOI: 10.21111/tsaqafah.v5i2.131

Abstract

The depiction of Mulla Sadra’s philosophy could be best out by referring to his magnum opus, al-Hikmah al-Muta’aliyah, usually referred to as al-Asfar alArba’ah. The book contains almost all aspect of philosophy such as theory of essence and existence, subtance, movement, time, world order, knowledge, intellect and the likes. In addition, being Muslim peripatetic, he also gives special interest on the demonstrating the concept of God and eschatology. The summary below could hopefully be instrumental for paying particular interest in further studying Mulla Sadra thought for academic pusposes. The point interest, however, is to be found in his repudiation againts Ibn Sina’s concept of Essence and Existence. Whereas Ibn Sina vindicates the essence rather than existence, Sadra gives priority to existence rather than essence. Not only has Mulla Sadra differed from Ibn Sina and other Muslim peripatetic on the issue of essence and existance, but also on the problem of substance, movement, time.
Uslûb al-Hiwâr al-Qur’âni bayna al-Muslimîn wa al-Nasâra ‘inda Badî’uzzamân Sa’îd al-Nursi Saleh, Sujiat Zubaidi
TSAQAFAH Vol 10, No 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (787.987 KB) | DOI: 10.21111/tsaqafah.v10i2.196

Abstract

In order to solve some issues, the scholars’ dialogue often generates new ideas as it works to clarify the values of al-Qur’an and to enrich their understanding about it. Therefore, Nursi pointed to unite at present not only with the Muslim community and even with Christians, aside from the differences and disputes over union issues. It is possible to do so when the Muslims and the Christians refrain from their controversies among them. Nursi’s idea does not mean that he does not recognize any differences between them. There are some significant differences between the Christian and the Muslim faith, but those differences should not prevent them from the most important goal to provide new humanitarian look for human life, where God is the axis and the divine will for the moral values of this point. Nursi believes that the current religious relationship marred by erroneous thought as the result of post-modernism worldview. In fact, al-Qur’an recommended a mutual awareness of the communities that shapes them to gain a common goal in God witnesses as the divine values of this modern civilization in opposition to “clash of civilizations”, but this task needs some efforts to discuss on Quranic Dialogue. This dialogue could be undertaken well, as long as it sets out with full love and affection rather than with the fierce conflict and distress. Thus, Nursi introduced new ideas into interfaith dialogue between Muslims and Christians, to build a true civilization based on mutual relations of love.
Transcendental Unity of Apperception In Kant’sTheory of Knowledge Zarkasyi, Hamid Fahmy
TSAQAFAH Vol 10, No 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (228.842 KB) | DOI: 10.21111/tsaqafah.v10i1.63

Abstract

This article aims at delineating Kant’s theory of understanding that integrate subject and object at the transcendent level. Transcendental here refers to the process of thinking in such a way that ‘transcends’ natural thinking. It is called transcendent for it occupied not so much with objects, but much about a metaphysical solution on how the object related to the subject. It starts with transcendental deduction by relating the objective with the subjective knowledge. Here he excludes transcendental deduction from the discussion of the empirical deduction. Afterward he differentiates the metaphysical deduction from transcendental deduction, in which he identifies transcendental deduction as the explanation of the way in which a priori concept can relate to object. The most important concept in Transcendental deduction is that of apperception. The analysis of this concept involve two abilities that later become two important steps: First ability of apprehending (reproducing and recognizing) knowledge of empirical truths. Second, ability of apprehending (reproducing and recognizing) knowledge of a non-empirical kind. Thus the general feature is the view that knowledge involve essentially the ability to judge (synthesize or combine) and the move from what is true empirically of our knowledge to what is true transcendentally. This is spontaneous act of mind and is called pure apperception or original apperception, while the principle that governs the unity of consciousness is entitled the Transcendental Unity of Apperception.
Filsafat Pendidikan dalam al-Qur’an: Dari Penciptaan Manusia ke Edukasi Komunikasi Zubaidi, Sujiat
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (696.885 KB) | DOI: 10.21111/tsaqafah.v14i1.2297

Abstract

This article sheds light on obtaining the comprehensive interrelated study about the philosophical dimensions of education in the Qur’an in its various aspects. Because the spectrum of education in the Qur’an has a diverse horizon that we fnd it in several verses. Al-Qur’an is the pre eternal translator of the mighty book of the universe, the post eternal interpreter of the various tongues reciting the verses of creation; the commentator of the book of the Worlds of Seen and the Unseen. The revealer of the treasuries of the divine names hidden in the heavens and on the earth. Actually, that the education dimension we can explore on the creation of human beings with various terminology and the phase of its creation, even the terminology revealed by the Qur’an also implies the existence of education principles. Moreover, the existence of educational logic as a reflection of integrative education that we fnd in the chosen and inspirational word which in the contents of ‘Ulûm al-Qur’ân named i‘jâz lughawiy. In addition, that educational element in the repetition of words and stories is more interesting, as the dialogue contained in the Qur’an; both between God and His creations and between human and others, like parents’ dialogue with their children. In this article, the author also describes another aspect, namely the various principles of communication revealed by the Qur’an with a variety of symbols comprehensively; named qawlan karîman, qawlan sadîdan, qawlan ma‘rûfan and others

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