Tsaqafah最新文献

{"title":"Sentralisasi Islam Marginal: Konstribusi Azyumardi Azra dalam Historiografi Islam Melayu Nusantara","authors":"Lukmanul Hakim, Ris’an Rusli, D. Chaniago, Aziza Meria","doi":"10.21111/tsaqafah.v15i2.3332","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3332","url":null,"abstract":"Abstract The Historiography of Islam in the Nusantara Malay has been dominated by western scholars such as K.P. Lando, J.C. van Leur, R.O. Winstedt and J.j.de Graff. They claim that Islam in the Nusantara Malay region is a peripheral Islam that has no connection with Islam in the Middle East as the central. In the domination of these western authors, AzyumardiAzra emerges with contrasting idea and disagrees the claim. He states that Islam in the Nusantara Malay world cannot be separated from Islam in the Middle East which has strong connection and be a part of Islam in general. It belongs to one entity. He also states thatthe establishment and the development of Islam in a region must have connection with other regions. Therefore, this research tries to reconstruct and to analyze Azra’s contribution toward the Historiography of Islam in Nusantara Malay. The method use are historiography and content analysis. Azra’s contributions in the Historiography of Islam in the Nusantara Malay are to be determining the direction of its historiography, be approaching Islamic history in the Nusantara Malays as part of the world Islam and Muslim history,coloring Islam itself and offering consciousness on the history of Islam for muslim in the Nusantara Malay and introducing social history in the Historiography of Islam in the Nusantara Malay. Key w ords : Centralization, Marginal Islam, Azyumardi Azra, Islamic Historiography, The Nusantara Malay. Abstrak Historiografi Islam Melayu Nusantara selama ini didominasi oleh penulis Barat, di antaranya: K. P. Landon, J. C. van Leur, R. O. Winstedt dan H. J. De Graaf. Mereka berpendapat bahwa Islam di kawasan Melayu Nusantara adalah Islam pinggiran, Islam yang tidak ada hubungannya dengan Islam di pusatnya Timur Tengah. Di tengah dominasi penulis Barat tersebut muncullah Azyumardi Azra, ia tidak sependapat dengan kebanyakan penulis Barat tersebut. Menurut Azyumardi Azra, Islam di dunia Melayu Nusantara tidak bisa dipisahkan dari Islam yang ada di pusatnya Timur Tengah, dalam artian Islam di dunia Melayu Nusantara merupakan bagian dari Islam secara keseluruhan. Ia merupakan satu kesatuan yang tidak bisa dipisahkan. Tumbuh dan berkembangnya Islam di suatu kawasan mesti terkait dengan Islam di kawasan lain. Tujuan penelitian ini untuk merekonstruksi dan menganalisis konstribusi Azyumardi Azra dalam Historiografi Islam Melayu Nusantara. Sedangkan metode yang digunakan dalam tulisan ini adalah metode sejarah dengan pendekatan historiografi dan analisis isi. Konstribusi Azyumardi Azra dalam Historiografi Islam Melayu Nusantara adalah menentukan arah perjalanan sejarah Islam di Melayu Nusantara, mendekati sejarah Islam di Melayu Nusantara sebagai bagian dari sejarah umat Islam secara keseluruhan, memberi warna Islam dan kesadaran sejarah umat Islam di dunia Melayu Nusantara serta memperkenalkan sejarah sosial di dalam Historiografi Islam Melayu Nusantara. Kata Kunci :  Sentralisasi, Islam Marginal, Azyumardi Azra, Historiograf","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43725957","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}

{"title":"The Rise of #IndonesiaTanpaJIL Youth Movement and the Fall of Liberal Islam on Cyberspace","authors":"A. Akmal","doi":"10.21111/tsaqafah.v15i2.3611","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3611","url":null,"abstract":"Abstract Since its emergence, the discourse of Liberal Islam has invited much controversy. Several Muslim scholars consider it as nothing more than a continuation of the concepts previously delivered by Nurcholish Madjid or Harun Nasution. Initially discussed in academic forums and laid out in scientific papers, towards the end of the first decade in the 2000s, the discourse of liberal Islam was brought by its supporters to cyberspace, namely through the social media. This strategy has resulted in a rather dramatic change, prompting the emergence of the movement of young Muslims who call themselves #IndonesiaTanpaJIL (ITJ). Although most of its supporters are not scholars, the ITJ actions proved to be effective in discrediting the liberal Islam movement. Through observations in cyberspace, this research seeks to reveal the uniqueness of the ITJ movement and the measures it has taken to confront the liberal Islam. This work will also highlight several developments in the liberal Islam movement itself, resulting in the conclusion that liberal Islam is in fact can be seen as a discourse that has failed to develop in the cyberspace. Keywords: Cyberspace, Liberal Islam, IndonesiaTanpaJIL, Youth, Movement, Indonesia. Abstrak Sejak kemunculannya, wacana Islam Liberal telah mengundang banyak kontroversi. Banyak sarjana Muslim menganggapnya hanya sebatas kelanjutan dari konsep-konsep yang sebelumnya telah diajukan oleh Nurcholish Madjid atau Harun Nasution. Jika awalnya dibahas dalam forum akademik dan dituangkan dalam karya-karya ilmiah, menjelang akhir dekade pertama tahun 2000-an, wacana Islam liberal dibawa oleh para pendukungnya ke dunia maya, yaitu melalui media sosial. Strategi ini telah menghasilkan perubahan yang agak dramatis, mendorong munculnya gerakan pemuda Muslim yang menyebut diri mereka #IndonesiaTanpaJIL (ITJ). Meskipun sebagian besar anggotanya bukanlah cendekiawan, aksi-aksi ITJ terbukti efektif dalam mendiskreditkan gerakan Islam liberal. Melalui pengamatan di dunia maya, penelitian ini berupaya mengungkapkan keunikan pergerakan ITJ dan langkah-langkah yang diambilnya untuk menghadapi Islam liberal. Karya ini juga akan berupaya menyoroti sejumlah perkembangan dalam pergerakan Islam liberal itu sendiri, sehingga menghasilkan kesimpulan bahwa Islam liberal pada kenyataannya dapat dipandang sebagai sebuah wacana yang telah gagal berkembang di dunia maya. Kata Kunci : Cyberspace, Islam Liberal, IndonesiaTanpaJIL, Pemuda, Pergerakan, Indonesia.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43082612","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}

{"title":"Peta Religiositas berdasarkan Islamic Worldview pada Milenial Muslim di Yogyakarta","authors":"Anita Anita, Badrun Kartowagiran, Ayub Ayub","doi":"10.21111/tsaqafah.v15i2.3386","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3386","url":null,"abstract":"Abstract Islamic civilization is built upon Islam as a distinctive religion and way of life ( din ). Therefore, the fate of this civilization depends on the religiosity of each Muslim individuals. In this context, an empirical study to map Muslim religiosity becomes necessary. However, studies of Muslim religiosity have been imbued with conceptual as well as epistemological bias due to the adaptation of instruments that were developed based on the Judeo-Christian traditions. This article presents a mapping of Muslim millennial religiosity (306 respondents) using The Muslim Religiosity-Personality Inventory (MRPI), an instrument developed based on the concept of Islamic Worldview. Muslim millennials were chosen because of their strategic demographic position in the development of Islamic civilization. The religiosity of the respondents would be analyzed by referring to two dimensions of Islamic religiosity, namely Islamic Worldview and Religious Personality. Regarding the first dimension, this research revealed that millennials Muslims in Yogyakarta strongly believe in God's active involvement in the affairs of His creatures. However, they lack the understanding of the nature of the involvement. They also have a low score in some crucial aspects of Islamic worldview such as the universality of Islamic teachings and the concept of fit h rah (human nature). Regarding the second dimension, they have a high score on personal religiosity, medium score on social religiosity ( mu’âmalât ), and a low score in ritual religiosity (‘ ibâdah mahdhah ). This article will further discuss the implications of the findings to the development of Islamic civilization.   Keywords : Religiosity, Millennial Muslim, Islamic Worldview, Religious Personality.  Abstrak Peradaban Islam dibangun di atas fondasi Islam sebagai agama ( din ) yang distingtif dan unggul. Oleh karena itu, nasib peradaban ini tergantung kepada sejauh mana tiap Muslim menghayati agamanya. Dalam konteks ini, kajian religiositas yang empiris untuk memetakan keberagamaan ini menjadi perlu. Namun, selama ini kajian religiositas masih bias secara konseptual dan epistemologis, sebab kebanyakan instrumen yang digunakan berasal dari tradisi Yahudi atau Kristen. Artikel ini menyajikan pemetaan religiositas milenial Muslim (sampel 306 orang) dengan menggunakan The Muslim Religiosity-Personality Inventory (MRPI), sebuah instrumen yang dikembangkan berasaskan konsep Islamic Worldview. Milenial Muslim dipilih sebab posisi demografis mereka yang strategis dalam pembangunan peradaban. Data religiositas responden dipetakan dengan dengan merujuk kepada dua dimensi yaitu Islamic Worldview (IW) dan Religious Personality (RP) . Dari dimensi IW,  ditemukan bahwa milenial Muslim di Yogyakarta meyakini keterlibatan mutlak Allah di alam, tapi belum memahami dengan baik mekanisme hubungan Allah dengan ciptaan-Nya. Mereka juga memperoleh skor rendah dalam aspek krusial seperti tentang keuniversalan ajaran Islam dan pandangan","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41478328","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}

{"title":"The Criteria and Ethical Guidelines for Tax Officer in Islam: a Review of Some Traditional Literature","authors":"Rahmad Hakim","doi":"10.21111/tsaqafah.v15i2.3376","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3376","url":null,"abstract":"Abstract Tax occupies an important role as a source income of the state. With this role, there are several important regulations in taxation, including the obligation for citizens to pay taxes. To enhance the benefit of tax, the criteria and ethical guidelines are needed for tax officers in carrying out their duties, so that the tax collection mechanism runs fairly, more transparent and accountable. This paper aims to analyze the criteria and ethical guidelines for tax officers in Islamic civilization as recorded in some traditional literature. This is qualitative research using the method of documentation in the collection of data. This study concluded that the criteria of tax officer are: first,  the free person (not slave). S econd, am â nah . T hird, capable or expert (kaf â 'ah) . F ourth, meet the criteria of faq i h and mujtah i d (if serves as a determinant of the tax rate ( khar â j )). On the other hand, the ethical guidelines for tax officer are: first, no excess conduct for the taxpayers. Second, no persecution. Third, avoid manipulating the value of gold. Fourth, no prize in the form of precious stones. Fifth, collect taxes properly and correctly (in accordance with sharia provisions). Sixth, no tax (khar â j) on people who convert to Muslim. Keywords: Ethics, Taxation, Islamic Taxation, Tax Officer, Islamic Civilization.  Abstrak Pajak menempati peran penting sebagai sumber pendapatan dari negara. Dengan peran ini ada beberapa peraturan penting dalam perpajakan, termasuk kewajiban bagi warga negara untuk membayar pajak. Untuk meningkatkan manfaat pajak, kriteria dan pedoman etika diperlukan bagi petugas pajak dalam menjalankan tugasnya, sehingga mekanisme pengumpulan pajak berjalan dengan adil, lebih transparan, dan akuntabel. Makalah ini bertujuan untuk menganalisis kriteria dan pedoman etika bagi petugas pajak dalam peradaban Islam sebagaimana dicatat dalam beberapa literatur tradisional. Ini adalah penelitian kualitatif dengan menggunakan metode dokumentasi dalam pengumpulan data. Penelitian ini menyimpulkan bahwa kriteria untuk petugas pajak adalah: pertama , orang bebas (bukan budak). Kedua , amanah. Ketiga , cakap atau ahli (kafâ’ah) . Keempat , memenuhi kriteria faqih dan mujtahid (jika berfungsi sebagai penentu tarif pajak (kharâj) ). Di sisi lain, pedoman etika untuk petugas pajak adalah: pertama tidak ada perilaku berlebihan untuk wajib pajak. Kedua , tidak ada penganiayaan. Ketiga, hindari memanipulasi nilai emas. Keempat,  tidak ada hadiah dalam bentuk batu mulia. Kelima, memungut pajak dengan benar (sesuai dengan ketentuan syariah). Keenam, tidak ada pajak (kharâj) pada orang-orang yang menyamar menjadi Muslim. Kata Kunci : Etika, Perpajakan, Perpajakan Islam, Petugas Pajak, Peradaban Islam.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49472535","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}

{"title":"Tawhid sebagai Prinsip Primordial Peradaban Islam: Studi Pemikiran Isma’il Raji al-Faruqi","authors":"F. Hadi","doi":"10.21111/tsaqafah.v15i2.3289","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3289","url":null,"abstract":"Abstract Ismail Raji al-Faruqi is known as a contemporary Muslim scholar who played an important role and instigator the idea of the Islamization of contemporary science. To realize the idea of the Islamization of contemporary science, al-Faruqi sparked the founding of the International of Islamic Thought (IIIT) centered in the United States. Al-Faruqi is not only well known for his ideas in the arena of thought but also authored a book titled “Al-Ta wḥ i d: Its Implications for Thought and Life \". In this book al-Faruqi describes the principle of tawhid as the principle of the revival of the ummah. However, this principle began to be eroded and shaken by the understanding of a secular-liberal modern society. For al-Faruqi, the concept of tawḥid is a primordial element as the true identity of civilization. Bearing in mind the identity of civilization, tawḥid must be understood as a universal concept that is able to make a major contribution to the revival of Islamic civilization in the past. There are thirteen principles of tauhid explained by al-Faruqi. All of these principles are inherently interrelated to one another. In connection with the writing of this paper, the author focuses his analysis and discussion on four main principles with the assumption that allows a deeper study. The four principles that the writer will describe are; first the principle of tawḥid as a worldview. Second, tawḥid as the principle of knowledge. Third, tawḥid as a family principle that means the family in Islam has a support that is Islamic law which is determined by tawḥid and Islamic religious experience. Fourth, tawḥid as a metaphysical principle. This paper tries to explore the ideas of al-Faruqi in the frame of the analysis of the interrelation of the four principles in an effort to refresh the detention of Muslims in the path of realizing Islamic civilization. Keywords: Tawhid, Ismail Raji al-Faruqi, Islam, Knowledge, Civilization. Abstrak Ismail Raji al-Faruqi dikenal sebagai cendekiawan Muslim kontemporer yang berperan besar dalam menggagas ide Islamisasi Ilmu pengetahuan kontemporer. Untuk merealisasikan gagasan Islamisasi Ilmu Pengetahuan kontemporer, al-Faruqi mencetus berdirinya International of Islamic Thought (IIIT) berpusat di Amerika Serikat. Tidak hanya itu, al-Faruqi juga mengarang sebuah buku dengan judul “Al-Tawhid: Its Implications for Thought and Life” . Di dalam buku tersebut al-Faruqi mengurai prinsip tawḥid sebagi asas kebangkitan ummah . Namun prinsip tersebut mulai tergerus dan tergoyah oleh paham masyarakat modern yang sekuler-liberal. Bagi al-Faruqi, konsep tawḥid merupakan unsur primordial sebagai identitas peradaban yang sebenarnya. Mengingat sebagai identitas peradaban, maka tawḥid harus dipahami sebagai konsep universal yang mampu memberikan kontribusi besar bagi tegaknya kembali peradaban Islam masa silam. Terdapat tiga belas prinsip tawḥid yang dipaparkan al-Faruqi. Semua prinsip tersebut adalah inheren saling terkait satu sama la","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41973241","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}

{"title":"Penalaran Profetik Perspektif Ibnu Taimiyyah (Kritik Ibnu Taimiyyah Terhadap Silogisme Yunani)","authors":"Isman Saleh","doi":"10.21111/tsaqafah.v15i2.3006","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3006","url":null,"abstract":"Abstract The purpose of this study is to explore Ibnu Taymiya's critique of the speculative style of syllogistic rationality which is currently undergoing an epistemological disclaimer because it is alienate from transcendence and humanitarian values. The criticism is mainly for two things namely negative propositions in syllogism limiting the metaphysical dimension, and negative propositions are accept as procedural consensus truths not because of empirical facts. Syllogism in the view of Ibnu Taymiyya only produced hypothetical conceptual knowledge. In a syllogistic rule that is rely upon is the inferential procedure which results in statements that are not contradictory or tautological. However, Ibnu Taymiyya's view proved inaccurate, especially on the principle of implication, causality and consistency. Ibnu Taymiyya proposed analogical reasoning ( qiyâs ) which is one of the ushuliyyah reasoning models for constructing inferences based on axiomatic texts based on text ( bayâni ) and facts ( burhani ). Prophetic reasoning rules are construct in two steps, namely analogical assessment ( tashdiq ) and inference methods based on eliminative deduction. Keywords : Ibnu Taimiyya, Prophetic Reasoning, Syllogism Criticism, Analogical Assessment, Eliminative Deduction. Abstrak Tujuan penelitian ini adalah untuk mengeksplorasi kritik Ibnu Taimiyyah terhadap corak rasionalitas spekulatif silogisme yang saat ini sedang mengalami gugatan epistemologis karena terasing dari nilai-nilai transendensi dan kemanusiaan. Kritik tersebut terutama ditujukan kepada dua hal yaitu proposisi negatif dalam silogisme membatasi komponen metafisik, dan proposisi negatif diterima sebagai kebenaran konsensus prosedural bukan karena fakta empiris . Silogisme dalam pandangan Ibnu Taimiyyah hanya menghasilkan pengetahuan konseptual yang hipotetik. Dalam prosedur silogisme yang diandalkan adalah prosedur inferensinya yang menghasilkan pernyataan yang tidak saling bertentangan atau tautologis. Namun keandalan tersebut dalam pandangan Ibnu Taimiyyah terbukti tidak akurat terutama pada prinsip implikasi, kausalitas dan konsistensi. Ibnu Taymiyyah mengusulkan penalaran analogis ( qiyâs ) yang merupakan salah satu model penalaran ushuliyyah untuk mengkonstruksikan inferensi berdasarkan argumentasi aksiomatik berbasis teks ( bayâni ) dan fakta ( burhani ). Prosedur penalaran profetik dikonstruksikan melalui dua langkah, yakni penilaian ( tashdiq ) analogis dan metode inferensi yang berbasis pada deduksi eliminatif. Kata Kunci : Ibnu Taimiyyah, Penalaran Profetik, Kritik Silogisme, Penilaian Analogis, Deduksi Eliminatif.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45603426","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}

{"title":"Konsep Psikoterapi Badiuzzaman Said Nursi dalam Risale-i Nur","authors":"Hamid Fahmy Zarkasyi, Jarman Arroisi, Amal Hizbullah Basa, Dahniar Maharani","doi":"10.21111/tsaqafah.v15i2.3379","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3379","url":null,"abstract":"Abstr act This study discusses faith in Islamic psychotherapy. This study departs from the fact of moral degradation that occurs in many parts of the world caused by psyche illness. Moral degradation causes the erosion of faith, especially for Muslims. For this reason, an effort is needed as faith can be maintained and the soul remains healthy. The cause of treating mental illness is more difficult than treating physical pain. In this context, a well-known Turkish scholar, Badiuzzaman Said Nursi, has an interesting concept to address the problem of moral degradation. Nursi said the best solution to overcome mental illness is to improve one's faith as if the faith is correct then the behaviour will be right, and vice versa. Islam is not only limited to intellectual contemplation, but also as a direct answer from the various discussions that he experienced personally as well as a response to the problem being discussed by the Turkish community compilation. This research is a qualitative study (literature) of Nursi's work, Risale-i Nur. His ideas about psychotherapy are distributed in the book. His views on Islamic psychotherapy produce a deep understanding of the concept of faith and its influence in life. The authors hope this study can make scientific contributions and be able to provide solutions to the problems that are currently being approved. Keywords: Badiuzzaman Said Nursi, Risale-i Nur, Psychotherapy, Faith, Islam. Abstrak Artikel ini membahas tentang iman dalam psikoterapi Islam. Penelitian ini berangkat ‎dari fakta degradasi moral yang banyak terjadi di berbagai belahan dunia yang ‎disebabkan oleh penyakit hati. Khususnya bagi umat Islam, degradasi moral ‎menyebabkan terkikisnya iman. Untuk itu diperlukan sebuah upaya agar iman terjaga ‎dan jiwa tetap sehat. Sebab mengobati sakit jiwa lebih sulit dari mengobati sakit fisik. ‎Dalam konteks ini, seorang ulama kenamaan Turki, Badiuzzaman Said Nursi, memiliki ‎konsep yang menarik untuk menjawab problem degradasi moral. Nursi mengatakan ‎solusi terbaik dalam mengatasi penyakit jiwa adalah dengan memperbaiki keimanan ‎seseorang. Sebab jika keimanan sudah benar maka perilakunya pun akan benar, ‎demikian sebaliknya. Penting dicatat bahwa gagasannya mengenai psikoterapi Islam tidak hanya sebatas renungan intelektual semata, malainkan juga sebagai jawaban langsung dari berbagai persoalan yang dialaminya secara pribadi juga sebagai respon dari problem yang sedang dihadapi masyarakat Turki ketika itu. Penelitian ini merupakan salah satu kajian kualitatif (literatur) ‎terhadap karya Nursi, Risale-i Nur. Gagasannya mengenai psikoterapi tersebar dalam ‎buku tersebut. Pendekatannya dalam psikoterapi Islam melahirkan sebuah pemahaman yang mendalam terhadap konsep keimanan dan pengaruhnya dalam kehidupan. Besar harapan penulis, kajian ini dapat memberikan kontribusi ilmiah ‎dan mampu memberikan solusi terhadap masalah yang sedang dihadapi saat ini.‎ Kata Kunci : Badiuzzaman Said Nursi, Risale-i Nur, Psik","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43742242","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}

{"title":"Worldview Islam sebagai Basis Pengembangan Ilmu Fisika","authors":"Aldy Pradhana, Yongki Sutoyo","doi":"10.21111/tsaqafah.v15i2.3387","DOIUrl":"https://doi.org/10.21111/tsaqafah.v15i2.3387","url":null,"abstract":"Abstract The development and progress of science and technology today cannot be separated from physics. Through physics, various benefits have been presented to human life, for example in the fields of industry, transportation of information and communication. However, behind the variety of benefits that have been presented it turns out to contain serious problems, namely the crisis of morality and spirituality. The emergence and development of the problem is rooted in the secular physicist worldview, where God and religion are not central and influential in scientific activity. This is diametrically different from the Worldview of Islam which makes God the basis for the development of science. Thus, Islam does not experience problems regarding the relationship of religion and science. This includes physics which has been proven factually by previous Islamic scientists. That is, worldview so designate how physics is developed. So, in this article will be described the variant of problems related to worldview, which are believed and used by physicists, in developing physics and technology and how the worldview of Islam responds to these problems as an alternative to the development of physics. The worldview of Islam, if held consistently by Muslim scientists as a basis for the development of physics, will have the following implications: First , the shift in physicists' worldview; Second , giving orientation to physicists' scientific works; Third , encourage improvement, refinement, re-formulation of physics theory and how technology is produced and its actualization; Fourth , if the first to third points are actualized to physicists on a broad scale, then the scientific culture nowadays is most likely to shift; Fifth , it is possible to shift the scientific paradigm. Keywords: Worldview, Tawhid, Physics, Secular, Implications. Abstrak Perkembangan dan kemajuan ilmu pengetahuan serta teknologi yang begitu pesat dewasa ini tidak bisa dilepaskan dari ilmu fisika. Lewat ilmu fisika, ragam kebermanfaatan telah dihadirkan bagi kehidupan manusia, misalnya dalam bidang industri, transportasi informasi dan komunikasi. Namun dibalik ragam kebermanfaatan yang telah dihadirkan itu ternyata mengandung problem serius, yakni krisis moralitas dan spiritualitas. Muncul dan berkembangnya problem tersebut berakar dari worldview Fisikawan yang sekuler, dimana Tuhan dan agama menjadi tidak sentral dan berpengaruh dalam aktivitas ilmiah ( scientific activity ). Hal ini berbeda secara diametris dengan pandangan hidup Islam yang menjadikan Tuhan sebagai basis dalam pengembangan ilmu pengetahuan. Sehingga Islam tidak mengalami persoalan perihal relasi agama dan ilmu pengetahuan. Hal ini termasuk ilmu fisika yang telah dibuktikan secara faktual oleh para ilmuwan Islam terdahulu. Artinya, pandangan hidup begitu menentukan bagaimana ilmu fisika dikembangkan. Maka dalam artikel ini akan dipaparkan varian persoalan terkait worldview yang diyakini dan digunakan oleh para fisik","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47819361","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}

{"title":"Dialog Sunni-Syi‘ah antara Konfrontasi dan Rekonsiliasi","authors":"Syamsuddin Arif","doi":"10.21111/TSAQAFAH.V15I1.2783","DOIUrl":"https://doi.org/10.21111/TSAQAFAH.V15I1.2783","url":null,"abstract":"Abstract Sunni-Shiite relations have been a perennial problem for Muslims for hundreds of years. Each has its own characteristics, style, character, worldview and belief system. Harmony and tension continue alternately to color the relationship between the two. In the present-day Middle East, Sunni-Shia tensions contribute to multiple flash points that are viewed as growing threats to international peace and security. Many ask, therefore: Is it possible for Sunnis and Shiites to be reconciled or united? Is it possible that the centuries-old conflict is revoked and eliminated? This article tries to answer these crucial questions from theological and historical perspectives, revealing facts that are often overlooked and tracing primary and secondary authoritative sources. It was concluded that the Shiites emerged from within the Muslim community and had freely but persistently used Islamic concepts, terms, and symbols such as  imam , Ahlul Bayt, ‘Ashura (the tenth day of Muharram),  mut‘ah  (temporary marriage),  sayyid  (master),  ayat  (sign) for ideological purposes most of which contradict the faith of Ahlus Sunnah wal Jama‘ah. Keywords: Shi'ah, Shiism, Sunni-Shia Conflict, Intra-religious Polemic, Sectarianism, Reconciliation Abstrak Hubungan Sunni-Syi‘ah menjadi masalah perenial umat Islam sejak beratus tahun lamanya. Masing-masing mempunyai ciri, corak, karakter, cara pandang dan sistem kepercayaan tersendiri. Kerukunan dan ketegangan silih-berganti mewarnai relasi antara keduanya. Banyak yang bertanya, mungkinkah Sunni dan Syi‘ah dipertemukan atau dipersatukan? Dan mungkinkah konflik yang telah mengakar ratusan tahun lamanya itu bisa dicabut dan dilenyapkan? Artikel ini coba menjawab pertanyaan-pertanyaan krusial ini dari perspektif teologis maupun historis, dengan menyingkap fakta-fakta yang sering diabaikan dan menelusuri sumber-sumber otoritatif primer serta sekunder. Disimpulkan bahwa Syi‘ah muncul dari dalam umat Islam dan memakai konsep-konsep, istilah-istilah, serta simbol-simbol yang ada di dalam Islam seperti ‘imam’, ‘Ahlul Bayt’, ‘Asyura’, ‘mut‘ah’, ‘sayyid’, ‘ayat’ untuk kepentingan ideologis yang bertolak-belakang dengan akidah Ahlus Sunnah wal Jama‘ah.  Kata Kunci:  Syiah, Konflik Sunni-Syiah, Polemik Antargolongan, Sektarianisme, Rekonsiliasi.","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48115077","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}

{"title":"Dakwah Tauhid Muhammad Nafis al-Banjari (1150 H/1735 M)","authors":"Maimunah Zarkasyi","doi":"10.21111/TSAQAFAH.V15I1.2978","DOIUrl":"https://doi.org/10.21111/TSAQAFAH.V15I1.2978","url":null,"abstract":"A bstract In Islam, Tawheed is the primary foundation in getting closer to Allah and thus, every Muslim must have good understanding of it.  If the act of worshipping God is not based on right Tawheed, that act will have no value to Allah. According to Sufi masters, the quality of Muslims depends on how well his comprehension of Tawheed is, without which Muslims will never be able to become closer to Allah. Muhammad Nafis al Banjari (born 1150H / 1735) preached his knowledge by teaching the concept of Tawheed in Sufism. This Muslim scholar from South Kalimantan preached by employing bi al-kitEb , through his work known by al-Durr al-Nafis (1200 H). This qualitative study utilizing the method of library research aimed at finding out and analyzing the thoughts of Muhammad Nafis regarding the concept of Tawheed written in his work. Muhammad Nafis taught Tawheed in Sufism, more specifically to believe and know Allah well by using the eyes of the heart ( qalb ). By understanding the concept of Tawheed in Sufism, one can reach the level of ma'rifatullEh , especially to truly know God. Muhammad Nafis’ concept of Tawheed was aimed to straighten people's understanding in Nusantara, more importanly in South Kalimantan, which once was wrong in having thorough understanding of Tawheed. The concept of Tawheed taught in Sufism comprises t auIid al-afE'l, tauIid al-asma 'tauIEd al-SifEt and tauIEd al-DzEt . The highest knowledge of Tawheed will be achieved if someone has reached ‘fanE fE Tauhid’ , while the highest Tawheed itself is fanE fi Allah and baqE bi Allah , the sElik is called ArEf bi AllEh . Muhammad Nafis’ view of the essence of tawheed is similar to the thoughts of prominent Sunni scholars such as al-Junaid, al-Qusyairiy, and al-Ghazali. Within the perspective of right Tawheed, people will achieve the level of ma'rifatullEh after having arrived at such maqEm Keywords: tawheed, Muhammad Nafis, al-Durr al-Nafis, fana, baka '. A bstrak Dalam Islam ilmu tauhid merupakan landasan utama dalam ber- taqarrub kepada Allah, oleh karena setiap muslim harus memahami ilmu tauhid secara benar. Ibadah tanpa dilandasi tauhid yang benar, tidak ada nilainya dihadapan Allah SWT. Menurut ahli tasawuf kualitas seseorang tergantung pemahaman dalam ber-tauhid , tanpa demikian seseorang tidak akan dapat taqarrub kepada Allah secara hakiki. Muhammad Nafis al Banjari (lahir 1150H/1735) mendakwahkan ilmunya dengan mengajarkan konsep tauhid dalam tasawuf. Seorang ulama Kalimantan Selatan ini berdakwah dengan cara bi al-kitEb, melalui karyanya al-Durr al-Nafis (1200 H). Kajian yang bersifat kualitatif dengan metode library research ini bertujuan untuk mengetahui dan menganalisa pemikiran Muhammad Nafis mengenai konsep tauhid yang ditulis dalam karyanya itu. Muhammad Nafis mengajarkan ilmu tauhid dalam tasawuf, yaitu meyakini dan mengenal Allah secara hakiki dengan menggunakan matahati ( qalb ). Dengan memahami konsep tauhid dalam tasawuf, seseorang akan dapat mencapai tingkatan","PeriodicalId":53315,"journal":{"name":"Tsaqafah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42556728","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}