Pub Date : 2020-11-21DOI: 10.21111/tsaqafah.v16i2.4853
Usmanul Khakim, Teguh Kurniyanto, Mahendra Utama Cahya Ramadhan, Muhammad Habiburrahman, Muhammad Iksan Rahmadian
This article aims to elaborate the thoughts of al Attas and Thomas F Wall in understanding of God; both of which agree to consider God as a central concept ( core belief ) in the structure of their theory of worldview. Even so, their concept of God cannot be said to be the same, where al Attas accepts religious institutions (read; Islam) and Wall although apreciated God but rejected religion (agnostic). As a result, both worldviews have different spectrums in the all concepts included concept of reality, human beings and science; where these are rooted in the concept of God. Al Attas and Wall are contemporary philosophers who are concerned in the field of worldview theory, where al Attas presents the Islamic worldview and the Wall as a representation of the Western worldview. This article is a library research using a comparative analysis of the thoughts of two figures; besides that, contain analysis is also needed to interpret what is written in the works of the two scholars. The conclusion of this article is that al Attas' concept of God is based on revelation ( khabar sadiq ), while Wall builds the concept of God rationally. Al Attas came to the conclusion that God is One; all His perfect attributes exist conclusively, while Wall doubts the existence of God, so Wall attempted to undestand God metaphorically (God as myth).
{"title":"God and Worldview according to al-Attas and Wall","authors":"Usmanul Khakim, Teguh Kurniyanto, Mahendra Utama Cahya Ramadhan, Muhammad Habiburrahman, Muhammad Iksan Rahmadian","doi":"10.21111/tsaqafah.v16i2.4853","DOIUrl":"https://doi.org/10.21111/tsaqafah.v16i2.4853","url":null,"abstract":"This article aims to elaborate the thoughts of al Attas and Thomas F Wall in understanding of God; both of which agree to consider God as a central concept ( core belief ) in the structure of their theory of worldview. Even so, their concept of God cannot be said to be the same, where al Attas accepts religious institutions (read; Islam) and Wall although apreciated God but rejected religion (agnostic). As a result, both worldviews have different spectrums in the all concepts included concept of reality, human beings and science; where these are rooted in the concept of God. Al Attas and Wall are contemporary philosophers who are concerned in the field of worldview theory, where al Attas presents the Islamic worldview and the Wall as a representation of the Western worldview. This article is a library research using a comparative analysis of the thoughts of two figures; besides that, contain analysis is also needed to interpret what is written in the works of the two scholars. The conclusion of this article is that al Attas' concept of God is based on revelation ( khabar sadiq ), while Wall builds the concept of God rationally. Al Attas came to the conclusion that God is One; all His perfect attributes exist conclusively, while Wall doubts the existence of God, so Wall attempted to undestand God metaphorically (God as myth).","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46032862","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-21DOI: 10.21111/tsaqafah.v16i2.4901
Dzulfikar Akbar Romadlon, N. Ihsan, I. Istikomah
Abstract Wahdatul Wujud philosophy is said to have implications for Jabariyah understanding which resulted in the negation of the syari'at. This is because Wahdatul Wujud is understood to be the same as Pantheism. So this research aims to know the implications of Ibn 'Arabi's thought, known as Wahdatul Wujud, on Af'alul' Ibad discourse. This research is descriptive qualitative research using a literature study approach, the researcher will conduct a study of Ibn 'Arabi's works and some related literature. The conclusion of this study, when viewed from the concept of Wahdatul Wujud as believed by Ibn Arabi and his followers, shows that Ibn Arabi believes in the theory of kasb as believed by Imam Al-Ash'ari, that humans have a will to produce actions. However, the human will does not affect the actions. Because only Allah has the power to perform actions. This is consistent with the philosophy of Wahdatul Wujud, that there is no Being except Allah, meaning that there is no action in this world except the act of Allah. Human will and effort belong to man, but only Allah can make it happen. Based on this explanation, it can be concluded that Wahdatul Wujud does not affirm the Jabariyyah concept, which can result in the negation of the Shari'ah. Keywords: Ibn ‘Arabi, Wahdatul Wujud, human action, Allah knowledge.
{"title":"Ibn Arabi on Wahdatul Wujud and it's Relation to The Concept of Af'alul 'Ibad","authors":"Dzulfikar Akbar Romadlon, N. Ihsan, I. Istikomah","doi":"10.21111/tsaqafah.v16i2.4901","DOIUrl":"https://doi.org/10.21111/tsaqafah.v16i2.4901","url":null,"abstract":"Abstract Wahdatul Wujud philosophy is said to have implications for Jabariyah understanding which resulted in the negation of the syari'at. This is because Wahdatul Wujud is understood to be the same as Pantheism. So this research aims to know the implications of Ibn 'Arabi's thought, known as Wahdatul Wujud, on Af'alul' Ibad discourse. This research is descriptive qualitative research using a literature study approach, the researcher will conduct a study of Ibn 'Arabi's works and some related literature. The conclusion of this study, when viewed from the concept of Wahdatul Wujud as believed by Ibn Arabi and his followers, shows that Ibn Arabi believes in the theory of kasb as believed by Imam Al-Ash'ari, that humans have a will to produce actions. However, the human will does not affect the actions. Because only Allah has the power to perform actions. This is consistent with the philosophy of Wahdatul Wujud, that there is no Being except Allah, meaning that there is no action in this world except the act of Allah. Human will and effort belong to man, but only Allah can make it happen. Based on this explanation, it can be concluded that Wahdatul Wujud does not affirm the Jabariyyah concept, which can result in the negation of the Shari'ah. Keywords: Ibn ‘Arabi, Wahdatul Wujud, human action, Allah knowledge.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49340824","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-21DOI: 10.21111/tsaqafah.v16i2.5079
Abdul Kadir Riyadi, Moh. Isom Mudin
Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good ( maslahah ) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled
{"title":"The Critique of Sufism in Ahmad Amin’s Social Theory","authors":"Abdul Kadir Riyadi, Moh. Isom Mudin","doi":"10.21111/tsaqafah.v16i2.5079","DOIUrl":"https://doi.org/10.21111/tsaqafah.v16i2.5079","url":null,"abstract":"Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good ( maslahah ) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46602886","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-21DOI: 10.21111/tsaqafah.v16i2.5056
Farhah Farhah, R. Salwa, Farhan Afif Al-Kindi
Abstract Muhammad in Islam is an example for all Muslims in the world. However, the Orientalist figure has a different view on the Muslims about Muhammad. In Europe, the Prophet Muhammad is seen as an idolater or renamed Mahound (The Dark Soul), known as the Anti-Christ, and a Christian who diverges from his religion. But German Orientalist Annemarie Schimmel has a different look with the most orientalist. He is a Orientalist figure who covers the love of Prophet Muhammad in depth. Seen in describing Muhammad as a worthy model of the example of people all over the world because of its tenderness, goodness, courtesy, politeness and familiarity. Annemarie Schimmel used the method of phenomenology in his research and he tended to use mystical science to adopt the notion of Islamic sufism; such as: Jalaluddin Rumi, Sana'i, Atthar and others who Mengagung-agungkan Prophet Muhammad SAW, showed sincerity and his attention to religion. His view of the Prophet Muhammad and also Muslims in general, he admitted that Muhammad was a good example and also a concluding prophet who had no messenger or other religion after his return. He also acknowledged the prophetic sign of Muhammad such as the Qur'an which was revealed to him, Isra’ Mi'raj and Mu'jizat; Like splitting the moon and her chest split in small time. And he also included the view of scholars and Muslims about the prophetic prophet especially mystical or Sufism.
{"title":"نبوة محمد عند آنا ماري شيمل (Annemarie Schimmel)","authors":"Farhah Farhah, R. Salwa, Farhan Afif Al-Kindi","doi":"10.21111/tsaqafah.v16i2.5056","DOIUrl":"https://doi.org/10.21111/tsaqafah.v16i2.5056","url":null,"abstract":"Abstract Muhammad in Islam is an example for all Muslims in the world. However, the Orientalist figure has a different view on the Muslims about Muhammad. In Europe, the Prophet Muhammad is seen as an idolater or renamed Mahound (The Dark Soul), known as the Anti-Christ, and a Christian who diverges from his religion. But German Orientalist Annemarie Schimmel has a different look with the most orientalist. He is a Orientalist figure who covers the love of Prophet Muhammad in depth. Seen in describing Muhammad as a worthy model of the example of people all over the world because of its tenderness, goodness, courtesy, politeness and familiarity. Annemarie Schimmel used the method of phenomenology in his research and he tended to use mystical science to adopt the notion of Islamic sufism; such as: Jalaluddin Rumi, Sana'i, Atthar and others who Mengagung-agungkan Prophet Muhammad SAW, showed sincerity and his attention to religion. His view of the Prophet Muhammad and also Muslims in general, he admitted that Muhammad was a good example and also a concluding prophet who had no messenger or other religion after his return. He also acknowledged the prophetic sign of Muhammad such as the Qur'an which was revealed to him, Isra’ Mi'raj and Mu'jizat; Like splitting the moon and her chest split in small time. And he also included the view of scholars and Muslims about the prophetic prophet especially mystical or Sufism.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44596910","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-21DOI: 10.21111/tsaqafah.v16i2.4736
Muhammad Abdul Malik Al-Furqon, Muhammad Khalid Muslih, Za’iem Hisbulloh, M. S. Mujtaba
واجبت عقيدة المسلمين تحديات، منها خارجية ومنها داخلية. أما الخارجية فهي سيطرة الغرب على أفكار بعض المسلمين حتى أصبحوا متمسكين بصحة تعددية الأديان. وأما الداخلية فهي افتراق الأمة بسبب انتشار مذهب مفرط في التضليل والتبديع بل التكفير فيما بين المسلمين. ومن ثم، قدم الباحث بحثه -مع القصور- في قضية الثوابت والمتغيرات في العقيدة مخرجا منصفا من تلك التحديات بإذن الله تعالى. وفي مجال الدراسة الاعتقادية، قد لا نجد بحثا علميا أو كتابا خاصا جمع فيه هذه القضية على سبيل التركيز، بل كم من كاتب بنظريته السيئة يعتمد في بحثه على مذهب النسبية وتعددية الاديان، فمنه لا يجد القارئ تخلصا موفقا على منهج أهل السنة والجماعة، بل وجد نفسه في حيرة بعيدة عن حق الإسلام. ولذلك، -مستعينا بالله- قدم الباحث هنا، عن حقيقة مفهوم الثوابت والمتغيرات وضوابطه وتطبيقه في المسائل العقدية. وفي هذه الدراسة، أشار الباحث إلى مؤلفات صلاح الصاوي، إذ هو أحد العلماء والناشطين في الدعوة الإسلامية العالمية، والذي قد رتب المسائل العقدية إلى الأحكام الثابتة والمتعيرة. وهدف الباحث بهذا الموضوع الكشف عن مفهوم الثوابت والمتغيرات عند صلاح الصاوي، وضوابطه، وتطبيقه في مسألة العقيدة، ألا وهي قضية الولاء والبراء. وللوصول على نتيجة وافية، استخدم الباحث المنهج الوصفي التحليلي، وذلك بوصف وتحليل أرآء صلاح الصاوي عن مفهوم الثوابت والمتغيرات في العقيدة التي وجد في مؤلفاته. هذا البحث من جملة الدراسة الكلامية، لأن المسائل التي قدمها الباحث خاصة في مجال المسائل الاعتقادية. ومن النتائج التي حصل عليها الباحث هي: 1) أن الثوابت في العقيدة عند صلاح الصاوي ينقسم إلى قسمين، هما: الثوابت المطلقة و الثوابت النسبية. القسم الأول هي النصوص القطعية الثبوت والدلالة ومواضع الإجماع الصريح التي لا تحل المنازعة فيها. وأما الثاني فهي بعض الإختيارات العلمية الراجحة التي ينبغي أن تتفق عليها الحراكات الإسلامية كافة. 2) وأن المتغيرات في العقيدة عند صلاح الصاوي فهي كل الظنيات وموارد الاجتهاد التي لا يضيق فيها على المخالف. 3) اتفق أهل العلم أن الولاء والبراء من شرط الإيمان، فمن يميل نفسه إلى الكفار، أي رضا على دينهم، فهو كافر بالاتفاق. وإن كان ميله لرحم أو حاجة إلى المادية، فقد يقع فيه الخلاف بين العلماء، منهم من يكفره، ومنهم من يرمي بالقاسق دون الكفر. الكلمات الرئيسية : الثوابت والمتغيرات، العقيدة، صلاح الصاوي
{"title":"الثوابت والمتغيرات في العقيدة عند صلاح الصاوي","authors":"Muhammad Abdul Malik Al-Furqon, Muhammad Khalid Muslih, Za’iem Hisbulloh, M. S. Mujtaba","doi":"10.21111/tsaqafah.v16i2.4736","DOIUrl":"https://doi.org/10.21111/tsaqafah.v16i2.4736","url":null,"abstract":"واجبت عقيدة المسلمين تحديات، منها خارجية ومنها داخلية. أما الخارجية فهي سيطرة الغرب على أفكار بعض المسلمين حتى أصبحوا متمسكين بصحة تعددية الأديان. وأما الداخلية فهي افتراق الأمة بسبب انتشار مذهب مفرط في التضليل والتبديع بل التكفير فيما بين المسلمين. ومن ثم، قدم الباحث بحثه -مع القصور- في قضية الثوابت والمتغيرات في العقيدة مخرجا منصفا من تلك التحديات بإذن الله تعالى. وفي مجال الدراسة الاعتقادية، قد لا نجد بحثا علميا أو كتابا خاصا جمع فيه هذه القضية على سبيل التركيز، بل كم من كاتب بنظريته السيئة يعتمد في بحثه على مذهب النسبية وتعددية الاديان، فمنه لا يجد القارئ تخلصا موفقا على منهج أهل السنة والجماعة، بل وجد نفسه في حيرة بعيدة عن حق الإسلام. ولذلك، -مستعينا بالله- قدم الباحث هنا، عن حقيقة مفهوم الثوابت والمتغيرات وضوابطه وتطبيقه في المسائل العقدية. وفي هذه الدراسة، أشار الباحث إلى مؤلفات صلاح الصاوي، إذ هو أحد العلماء والناشطين في الدعوة الإسلامية العالمية، والذي قد رتب المسائل العقدية إلى الأحكام الثابتة والمتعيرة. وهدف الباحث بهذا الموضوع الكشف عن مفهوم الثوابت والمتغيرات عند صلاح الصاوي، وضوابطه، وتطبيقه في مسألة العقيدة، ألا وهي قضية الولاء والبراء. وللوصول على نتيجة وافية، استخدم الباحث المنهج الوصفي التحليلي، وذلك بوصف وتحليل أرآء صلاح الصاوي عن مفهوم الثوابت والمتغيرات في العقيدة التي وجد في مؤلفاته. هذا البحث من جملة الدراسة الكلامية، لأن المسائل التي قدمها الباحث خاصة في مجال المسائل الاعتقادية. ومن النتائج التي حصل عليها الباحث هي: 1) أن الثوابت في العقيدة عند صلاح الصاوي ينقسم إلى قسمين، هما: الثوابت المطلقة و الثوابت النسبية. القسم الأول هي النصوص القطعية الثبوت والدلالة ومواضع الإجماع الصريح التي لا تحل المنازعة فيها. وأما الثاني فهي بعض الإختيارات العلمية الراجحة التي ينبغي أن تتفق عليها الحراكات الإسلامية كافة. 2) وأن المتغيرات في العقيدة عند صلاح الصاوي فهي كل الظنيات وموارد الاجتهاد التي لا يضيق فيها على المخالف. 3) اتفق أهل العلم أن الولاء والبراء من شرط الإيمان، فمن يميل نفسه إلى الكفار، أي رضا على دينهم، فهو كافر بالاتفاق. وإن كان ميله لرحم أو حاجة إلى المادية، فقد يقع فيه الخلاف بين العلماء، منهم من يكفره، ومنهم من يرمي بالقاسق دون الكفر. الكلمات الرئيسية : الثوابت والمتغيرات، العقيدة، صلاح الصاوي","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44916002","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-21DOI: 10.21111/tsaqafah.v16i2.4866
E. Erman, Aziza Meria, Sefri Doni, Lukamanul Hakim
This article aims to analysis mass media and Islamic thought discourse, analysis of Islamic-communist newspapers in Minangkabau. The method used to look at the problem was a historical method with a series of scientific work processes that then succeed in uncovering some findings. First, the Islam-communist newspapers (Pemandangan Islam and Doenia Achirat) were a local mass media deliberately designed by the Islamist-communist group to socialize ideas of Marxism and Islam. Second, both newspapers rolled out several discourses of Islamic thought that included theology, sharia, unity and progress. All this discourse has received serious attention from Islamic scholars in the classical period.
{"title":"MEDIA MASSA DAN WACANA PEMIKIRAN ISLAM: Analisis Surat Kabar Islam-Komunis di Minangkabau","authors":"E. Erman, Aziza Meria, Sefri Doni, Lukamanul Hakim","doi":"10.21111/tsaqafah.v16i2.4866","DOIUrl":"https://doi.org/10.21111/tsaqafah.v16i2.4866","url":null,"abstract":"This article aims to analysis mass media and Islamic thought discourse, analysis of Islamic-communist newspapers in Minangkabau. The method used to look at the problem was a historical method with a series of scientific work processes that then succeed in uncovering some findings. First, the Islam-communist newspapers (Pemandangan Islam and Doenia Achirat) were a local mass media deliberately designed by the Islamist-communist group to socialize ideas of Marxism and Islam. Second, both newspapers rolled out several discourses of Islamic thought that included theology, sharia, unity and progress. All this discourse has received serious attention from Islamic scholars in the classical period.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41799804","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-11-16DOI: 10.21111/tsaqafah.v16i2.3997
Arman Marwing, Germino Wahyu Broto
Penelitian ini bertujuan untuk mengetahui dampak terapi REBT berbasis Sufistik dalam menurunkan tingkat prokrastinasi akademik pada mahasiswa di IAIN Tulungagung. Subjek penelitian adalah 36 Mahasiswa dari seluruh fakultas di IAIN Tulungagung. Penelitian ini merupakan penelitian kuantitatif eksperimen dengan rancangan eksperimen one group pretest-posttest.design. Metode pengumpulan data dilakukan dengan menggunakan skala prokrastinasi akademik yang dikembangkan oleh Mccloskey, untuk mengukur perubahan yang terjadi setelah pemberian tritmen. Hasil uji independent sample T- Test untuk N Gain score didapatkan nilai sig (2-Tailed) sebesar 0, 000 dimana lebih kecil dari nilaik kritik 0, 05 (sig. < 0, 05) . Dengan demikian dapat dinyatakan bahwa terapi Rational Emotive Behaviour Therapy berbasis sufistik efektif dalam menurunkan tingkat prokrastinasi mahasiswa IAIN Tulungagung
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Pub Date : 2020-11-16DOI: 10.21111/tsaqafah.v16i2.4765
Syamsuddin Arif, Kholili Hasib, Z. Abidin, Neneng Uswatun Khasanah
Epistemologi dalam tradisi tasawuf memiliki karakter yang intuitif, metafisik dan illuminatif. Salah satu bentuk epistemologi tasawuf imam al-Ghazali adalah kasyf. Pengetahuan kasyf merupakan pengetahuan tertinggi dalam pandangan imam al-Ghazali. Pengetahuan kasyf merupakan bentuk pengintuisian yang melibatkan jiwa, hati dan akal. Menurut imam al-Ghazali, pengintuisian melalui jalan kasyf merupakan limpahan dari Allah swt. Tetapi, seseorang yang mengalami pengintuisian ini apabila jiwa dan hatinya bersih. Selain itu akal yang mengalami pengintuisian ini adalah bukan akal diskursif dalam pengertian biasa. Tetapi bagi imam al-Ghazali ada bagian akal yang dalam disebut intellektus. Jiwa yang mengalami kasyf ia mendapatkan pengalaman spiritual hingga kondisi jiwanya itu berada pada posisi tinggi. Pengetahuan yang dimiliki dan masuk ke dalam jiwa menjadi pengetahuan yang tinggi pula. Melihat realitas dunia tidak seperti pandangan mata orang awam dalam kesadaran biasa. Sehingga pemahaman tauhidnya juga berbeda dengan pemahaman tauhid orang biasa. Seorang yang mendapatkan limpahan kasyf ini disebut muqarrabun . Melihat alam tidak seperti orang biasa melihat alam. Ia mendapatkan penemuan-penemuan pada tiga aspek. Penemuan hal (perasaan), penemuan kognitif (ilmu) dan penemuan tertinggi yaitu penemuan berupa pengintuisian terhadap kewujudan. Pada penemuan kognitif ini kasyf dapat difungsikan sebuah sebuah metode pengetahuan. Ia melalui beberapa fase. Fase pertama melibatkan ilmu rasional-empirik, kemudian dilanjutkan dengan proses intuitif sehingga sampai mencapai hakikat sejati. Berarti perspektif dalam tasawuf imam al-Ghazali memerlukan pengkajian ilmu sains ( thabi’iyyat ), dan ilmu thabi’iyyat harus ditimbang sebagai wasilah pada puncak tauhid. Epistemologi harus didasarkan pada teologi.
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Pub Date : 2020-05-18DOI: 10.21111/tsaqafah.v16i1.3460
F. Aidulsyah
Abstract The paper would like to demonstrate the fundamental problems of Islamic civilizations on how the sharia concept lean-to fail to solve the problem of poverty, corruption, as well as social injustice in numerous Islamic countries and other regions in the world. However, Muslim scholars simply explain that the Islamic system as a solution within the framework of technical and practical, albeit they do not implement the concept of the paradigm of Qur’an in running Islamic system in daily social life. Due to these conditions, ‘the glorification’ of Islamic system just stuck as normative values, the imagining the glory of Islam in the future fatalistically as caused the absence of the fundament framework of thinking to satisfy as a tool for analyzing and transforming the social reality. According to these realities, the paper would like to; a) explain the roots of crisis in Islamic civilization which it seeks by socio-religious perspectives; b) to conceptualize the term of the paradigm of Qur’an as an epistemology and the construction of thought which it affected towards human belief and praxis; c) demonstrating the correlation between the paradigm of Qur’an and Muslim contribution towards science and civilization in the global world by mapping numerous Muslim intelligentsia’s works in the Golden Age of Islam era. Key w ords : Paradigm, Qur’an, Civilization, Society, Islamic. Abstrak Tulisan ini berupaya untuk menunjukkan masalah mendasar tentang peradaban Islam, dimana secara realitas sosiologis hukum Syariah yang menjadi ujung tombak peradaban terkesan belum efektif dalam menyelesaikan masalah kemiskinan, korupsi, serta ketidakadilan sosial baik di banyak negara Islam maupun belahan dunia lainnya. Salah satu persoalan mendasar yang mengakibatkan ketidakberhasilan itu adalah pada penerapan Syariah Islam dalam menjawab segala tantangan. Hal ini lantaran diskursus tentang hukum Islam sebagai solusi hanya berada di wilayah teknis dan praktis, namun alpha dalam menempatkan paradigma Qur’an sebagai landasan berpikir dalam menerapkan hukum Islam itu sendiri. Karena kondisi ini, ‘glorifikasi’ hukum Islam hanya terjebak sebagai nilai-nilai normatif, membayangkan kejayaan Islam di masa depan secara fatal sebagai akibat tidak adanya framework berpikir yang memadai untuk dijadikan alat, guna menganalisis atau untuk mentransformasikan realitas sosial. Berangkat dari realitas tersebut, tulisan ini ingin; a) menjelaskan akar-akar krisis dalam peradaban Islam yang dicari oleh perspektif sosial-keagamaan; b) mengonseptualisasikan istilah paradigma Qur'an sebagai epistemologi dan konstruksi pemikiran yang mempengaruhi keyakinan dan praksis manusia; c) menunjukkan korelasi antara paradigma Qur’an dan kontribusi Muslim terhadap sains dan peradaban di dunia global dengan memetakan berbagai karya intelektual Muslim di era Golden Age of Islam. Kata Kunci : Paradigma, Qur’an, Peradaban, Masyarakat, Islam.
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Pub Date : 2020-05-18DOI: 10.21111/tsaqafah.v16i1.4389
Muhammad Khoirul Malik, Rokhmat Subagiyo
Abstract This article describes the philosophical values of supplication ( dua ) carried out by each business actor and its relation in the context of carrying out islamic economics. As an inseparable part of the survival efforts of a Muslim, islamic economics practices cannot be separated from the ritual of dua as a need to get blessings and happiness in the world and the hereafter. Dua becomes an important element in the implementation of islamic economics in order to minimize the occurrence of behavior deviations, such as dishonesty, selfishness, cheating, and gain profits by justifying any means. An understanding of the philosophical value of dua for a Muslim is required in each of his economic activities, so that he is always aware and remains in the corridor of islamic economics implementation. The study concludes that dua has a philosophical value teaching every Muslim to pray ( dua ) in their economic activities. Knowledge of the philosophical value of dua in islamic economic practices is important, because religion requires people to remember good attitude and behavior, be honest, willing to work hard and be aware that the ultimate goal of economic activities is intended to get a blessing and happiness in life in the world and the hereafter. Keywords : Philosophical Values, Supplication, Business Actors, Islamic Economics. Abstrak Artikel ini menjelaskan tentang nilai-nilai filosofi doa yang dilakukan oleh setiap pelaku usaha dan relasinya dalam konteks menjalankan ekonomi syariah. Kegiatan ekonomi syariah sebagai bagian tak terpisahkan dari upaya keberlangsungan hidup seorang Muslim tidak dapat terlepas dari ritual doa sebagai kebutuhan untuk mendapatkan keberkahan, kebahagiaan dunia dan akhirat. Doa menjadi unsur penting dalam pelaksanaan ekonomi syariah guna meminimalisir terjadinya penyimpangan perilaku dalam kegiatan ekonomi syariah seperti ketidakjujuran, egois, kecurangan, dan meraih keuntungan dengan menghalalkan segala cara. Pemahaman terhadap nilai filosofi doa bagi seorang Muslim diperlukan dalam setiap kegiatan ekonominya agar selalu sadar dan berada pada koridor pelaksanaan ekonomi syariah yang benar. Hasil kajian ini menyimpulkan bahwa doa memiliki nilai filosofi yang mengajarkan kepada setiap Muslim untuk berdoa di setiap aktifitas ekonominya. Pengetahuan akan nilai filosofi doa dalam praktek ekonomi syariah yang diajarkan oleh agama menjadi penting, karena agama mengajarkan umat manusia selalu ingat kepada sikap dan perilaku yang baik, jujur, mau bekerja keras dan sadar bahwa tujuan akhir dari kegiatan ekonomi tersebut dimaksudkan untuk mendapatkan keberkahan serta kebahagiaan hidup ( falâ ḥ ) di dunia dan akhirat. Kata K unci : Nilai Filosofi, Pelaku Usaha, Doa, Ekonomi Syariah.
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