TSAQAFAH

The Concept of Neo-Sufism of Bediuzzaman Said Nursi (1877-1960)

2024-08-08T08:52:36+08:00

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

2024-04-25T10:25:02+08:00

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.

Resolving the Hadith Contradictions According to Ibn Qayyim Al-Jawziyyah

2024-10-13T07:54:20+08:00

This study examines the methods of resolving hadith discrepancies proposed by Ibn Qayyim al-Jawziyyah. The issue of hadith contradiction (ikhtilaf al-hadith) often causes understanding the Prophet's guidance (peace be upon him). Ibn Qayyim adopted a systematic approach to harmonize seemingly contradictory hadiths through the methods of reconciliation (al-jamʿ), abrogation (nasakh), and preference (tarjih). This research employs a qualitative-descriptive approach based on library research. The findings reveal that the method of reconciliation (al-jamʿ) is predominantly used by Ibn Qayyim, taking into account the strength of the transmission chains (sanad), historical context, and the principles of maqasid al-shariʿah. This study highlights Ibn Qayyim’s significant contribution to preserving the coherence of hadith understanding and its relevance to the dynamics of contemporary Islamic law.

The Amānah of Governance: Internal Control, Islamic Organizational Culture, and Fraud Risk Mitigation

2025-03-19T17:25:43+08:00

This study examines the relationships between the COSO Internal Control Framework, Islamic Organizational Culture (IOC), fraud prevention, and organizational performance in public sector institutions. Using Structural Equation Modeling–Partial Least Squares (SEM-PLS) with a sample of 175 respondents, the findings reveal that COSO does not have a significant direct effect on either fraud prevention or organizational performance. In contrast, IOC demonstrates a strong and significant influence on both fraud prevention and performance. This result indicates that value-based cultural attributes rooted in Islamic principles—particularly amanah, sidq, and accountability—function as mechanisms that realize key maqāṣid al-Sharīʿah objectives, namely the preservation of wealth (hifẓ al-māl) through the prevention of fraud, and the preservation of faith (hifẓ al-dīn) by reinforcing ethical and religious compliance within organizational practices. The results further show that fraud prevention positively improves performance and mediates the relationship between IOC and performance, while COSO exhibits no mediating effect through fraud prevention. These findings refine Institutional Theory by demonstrating that in Islamic public-sector contexts, normative and cultural pillars (represented by IOC) possess stronger legitimizing power for shaping organizational behavior than purely regulatory or coercive structures (represented by COSO). Formal controls alone are insufficient without the support of deeply internalized ethical and religious values. Overall, the study highlights the importance of integrating Islamic ethical norms, cultural foundations, and fraud prevention mechanisms as practical embodiments of hifẓ al-māl to achieve more effective, accountable, and trustworthy governance.

Muhammadiyah's Maqāṣid: Integrating Revelation and Science for Civilizational Resilience

2024-09-20T14:37:21+08:00

This study examined how members of Muhammadiyah, Indonesia’s largest modernist Islamic organization, interpreted and negotiated the relationship between religious authority and scientific knowledge during the COVID-19 pandemic. Drawing on a qualitative design, the analysis identified three distinct epistemological patterns—Integrative Affirmation, Puritanical Resistance, and Selective Negotiation—each shaped by the interaction of doctrinal commitments, political identity pressures, and the fragmented digital information environment. The study clarified that the notion of “Muhammadiyah’s epistemology” functions not as an attribute of an institution, but as an analytical construct that captures an institutionalized orientation toward harmonizing revelation and reason within the framework of Progressive Islam. The findings demonstrate that epistemological tendencies among members are neither uniform nor static; rather, they remain open to reinterpretation, contestation, and adjustment in response to social, political, and technological forces. Although the study offers a theoretically grounded account of epistemological dynamics within a major Muslim organization, its temporal and historical boundaries limit the assessment of long-term transformations. The article contributes to broader debates on contemporary Islamic thought by illuminating how modernist Muslim actors negotiate authority, scientific rationality, and religious authenticity under conditions of crisis and digital-era complexity.

Revisiting Islamic Legal Politics under the New Order: Insights from Islamic Civilizational Thought

2025-05-13T13:13:16+08:00

The New Order era marked a new chapter in Indonesian politics. During this period, the relationship between Islam and the state experienced a dynamic of ebb and flow. This study aims to identify and analyze the political influences on the legislation of Islamic law, and to explain why the New Order, which was initially hostile to political Islam, ultimately accommodated Muslim aspirations. This research employs a library-based study approach, tracing and analyzing data from books, journals, and secondary sources related to the politics of Islamic law during the New Order. A historical-analytical approach is used to examine the chronology of relevant events and political dynamics. The study finds that the legislation of Islamic law during the New Order was shaped by three key factors: first, a renewal in Islamic political thought from a confrontational, formalistic approach to a substantive, accommodative one; second, the strengthening political role of the Muslim community within the state's power structure; and third, a change in the New Order's internal political configuration, specifically the weakening of President Soeharto's control over the military, which prompted him to seek a new political alliance with the Muslim community as a base of support. The result of this interaction was the legislation of four legal products that aligned with the interests of the Muslim community: the National Education System Law, the Religious Courts Law, the Compilation of Islamic Law, and the establishment of Bank Muamalat Indonesia.

INSISTS VS Islam Liberal 2003-2012: Corak Baru Argumentasi Islam di Indonesia

2025-09-24T11:38:31+08:00

This research analyzes the intellectual debate between INSISTS and Liberal Islam in Indonesia during 2003–2012 from the perspective of Islamic civilizational studies. Using a historical method—heuristic, critical, interpretative, and historiographical—combined with a narrative approach, the study situates INSISTS within a broader civilizational discourse on knowledge, authority, and modernity. The findings indicate that INSISTS adopts an academically grounded strategy in engaging Liberal Islamic arguments, differentiating itself from earlier movements that relied more on social or political mobilization. The wide influence of INSISTS arises from the scholarly prestige of its members and its ability to connect with long-established Islamic institutions such as Gontor, MUI, NU, Muhammadiyah, Persis, and DDII. This article argues that the INSISTS–Liberal Islam debate reflects deeper civilizational tensions within Indonesia’s Islamic thought regarding epistemology, modernization, and the negotiation of global ideas.

Reconstructing Fatherhood in Islamic Law: A Fiqh al-Usrah and Qirā’ah Mubādalah Perspective on Relational Justice in Muslim Families

2025-10-21T09:39:39+08:00

This article explores fatherlessness in Muslim families through Fiqh al-Usrah and Qirā'ah Mubādalah. It reinterprets Surah al-Nisā' [4]:34 (qawwāmūn) and al-Taḥrīm [66]:6 (Qū anfusakum wa ahlīkum nārā), shifting paternal leadership from hierarchical authority to reciprocal moral guardianship (ḥirāsah akhlāqiyyah mubādalahiyyah), thereby legitimizing shared spiritual responsibility when fathers are absent. The study identifies the moral and spiritual deficit caused by paternal absence particularly declining ṣalāh discipline and ethical formation among children as a critical disruption of Islamic family ethics. Using a qualitative-normative approach integrating classical fiqh, Qur'ānic exegesis, and gender hermeneutics, it demonstrates that Qirā'ah Mubādalah offers a reciprocal framework for redistributing spiritual responsibility. The Qur'ānic ethic of caring for orphans (yatāmā) found in Surah al-Nisā' [4]:2-10 and al-Duḥā [93]:9 provides the dalīl shar'ī (legal proof) for mothers or communities to assume paternal religious roles (wilāyah ta'dībiyyah) when fathers are absent. This collective guardianship is grounded in maqāṣid al-sharī'ah, prioritizing preservation of faith (ḥifẓ al-dīn) and lineage (ḥifẓ al-nasl) over rigid gender roles. The study introduces relational justice ('adālah 'alāqiyyah) as an advancement beyond classical fiqh's transactional justice. While classical family law prioritized formal equity (inheritance, nafaqah, procedural fairness), it overlooked emotional labor ('amal 'āṭifī), caregiving (ri'āyah), and spiritual mentorship (tarbiyah rūḥiyyah). Relational justice mandates these as equally binding religious duties (farā'iḍ dīniyyah) shared between parents, ensuring that when one fails spiritually, the other gains full theological authority to lead, supported by communal accountability (mas'ūliyyah jamā'iyyah). The study concludes that Qirā'ah Mubādalah renews Fiqh al-Usrah by legitimizing shared moral leadership, redistributing patriarchal spiritual authority, and strengthening Muslim families' ethical foundations through reciprocity, emotional care, and functional competence.

Curbing Islamophobia: The Role of Liquid Organizations in Preserving American Muslim Identity and Islamic Civilizational Values

2025-04-27T14:58:12+08:00

Islamophobia remains a significant challenge in American society, influencing public perceptions and shaping the lived experiences of Muslim communities. In response, the Council on American-Islamic Relations (CAIR) has emerged as a key organization in strengthening American Muslim identity. This study examines CAIR’s organizational role in countering Islamophobia by fostering resilience, increasing community engagement, and enhancing cultural representation. Using a qualitative approach, it explores how liquid organizations navigate structural barriers and social prejudice while promoting inclusivity and civic participation. The findings indicate that such organizations reinforce identity formation by providing safe spaces for dialogue, utilizing digital platforms for advocacy, and facilitating interfaith engagement. Their flexible organizational structures enable rapid adaptation to emerging challenges, making them effective in mobilizing support and shaping narratives that challenge negative stereotypes. By amplifying Muslim voices and building solidarity, liquid organizations contribute to a more pluralistic and inclusive society. This study highlights their transformative potential in redefining American Muslim identity amid ongoing sociopolitical tensions. Ultimately, recognizing and supporting these organizations represents an important step toward reducing Islamophobia.

Polygamy in the History of Early Islamic Civilization: A Study of Islamic Law, Social Context, and the Practices of the Prophet

2025-10-21T09:42:03+08:00

Polygamy is a crucial topic in both classical and contemporary Islamic studies, especially in the context of gender justice and family law. This study aims to examine polygamy in the history of early Islamic civilisation through three main aspects: (1) normative analysis of the verses of the Qur'an that regulate polygamy, particularly QS. An-Nisa' verses 3 and 129; (2) the socio-cultural contextualisation of pre-Islamic and prophetic Arab society that underlies these regulations; and (3) an examination of the Prophet Muhammad's practice of polygamy as an applicable model of Sharia law. The issues examined include: the normative message of the verses on polygamy; how the social context influences Sharia policy; and how the Prophet's practice affirms moral and social principles in polygamy. This study uses a qualitative method based on library research with a maqāṣidī interpretation approach, contextual hermeneutics, and historical analysis of texts and practices. The results show that polygamy in early Islam was a form of regulation of pre-Islamic practices, with very strict limitations based on multidimensional justice. The practices of the Prophet Muhammad SAW prove that polygamy was not a general recommendation, but rather a solution in certain social conditions, particularly for the protection of women and social reconciliation. In conclusion, polygamy in early Islam was a dispensation (rukhṣah) that could only be justified if certain moral, social, and spiritual conditions were met, not as an ideal norm. These findings emphasise the importance of a contextual approach in re-reading normative texts to respond to current socio-cultural challenges.