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All Journal STUDIA ISLAMIKA Ulul Albab: Jurnal Studi Islam Jurnal KALAM Progresiva : Jurnal Pemikiran dan Pendidikan Islam Al-Tahrir: Jurnal Pemikiran Islam ISLAMICA: Jurnal Studi Keislaman Al-Jami'ah: Journal of Islamic Studies Islam Futura FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Jurnal Ilmiah Ekonomi Islam al-Afkar, Journal For Islamic Studies TSAQAFAH NUKHBATUL 'ULUM : Jurnal Bidang Kajian Islam ADDIN Rusydiah: Jurnal Pemikiran Islam Indonesian Journal of Islamic Theology and Philosophy TAJDID: Jurnal Ilmu Ushuluddin Journal of Islamic and Occidental Studies (JIOS) Studia Islamika Tasfiyah: Jurnal Pemikiran Islam

Amal Fathullah Zarkasyi

Universitas Darussalam Gontor

Author-ID : 225334

Religion Arts Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences Other

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DhÃ¢t dan Sifah Tuhan dalam Konsep Tauhid Muâtazilah Zarkasyi, Amal Fathullah
ISLAMICA: Jurnal Studi Keislaman Vol 5, No 1 (2010): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

In Islamic thought, Muâtazilah has been classified as a rational form of current of thought. This paper is interested in exploring in a deeper manner this Mutazilite rationalism be referring specirfically to its concept of tauhid. We argue that Muâtazilah is concerned simply with presenting this concept in its purest form. Hence, they reject the notion of God having similarity with His creatures (tashbÃ®h) and of Him having earthly body (tajsÃ®m). Interestingly however, the Muktzilah is not always consistent with this general hypothesis, and argue for example that the attributes of Godâlike His words, the Qurâanâare created (makhlÃ»q). We will try to expose that inconsistence as part of our critique to the Muâtazilah. The paper will also discuss proportionately the problems of tawh Ã®d rubÃ»bÃ®yah and tauhid al-dhÃ¢t wa al-s ifah, of which the Muâtazilah has given reasonably especial attention. With regard to tauhid ulÃ»hÃ®yah, the paper will only speak in general terms considering that the concept has not recived a clear explanation of the Muâtazilah. We understand nonetheless that this latter concept is about a rasional argumentation concerning the existence of God.

Dhat dan Sifah Tuhan dalam Konsep Tauhid Muktazilah Amal Fathullah Zarkasyi
Islamica: Jurnal Studi Keislaman Vol. 5 No. 1 (2010): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

In Islamic thought, Mu?tazilah has been classified as a rational form of current of thought. This paper is interested in exploring in a deeper manner this Mutazilite rationalism be referring specirfically to its concept of tauhid. We argue that Mu?tazilah is concerned simply with presenting this concept in its purest form. Hence, they reject the notion of God having similarity with His creatures (tashb?h) and of Him having earthly body (tajs?m). Interestingly however, the Muktzilah is not always consistent with this general hypothesis, and argue for example that the attributes of God?like His words, the Qur?an?are created (makhl?q). We will try to expose that inconsistence as part of our critique to the Mu?tazilah. The paper will also discuss proportionately the problems of tawh ?d rub?b?yah and tauhid al-dh?t wa al-s ifah, of which the Mu?tazilah has given reasonably especial attention. With regard to tauhid ul?h?yah, the paper will only speak in general terms considering that the concept has not recived a clear explanation of the Mu?tazilah. We understand nonetheless that this latter concept is about a rasional argumentation concerning the existence of God.

IBN RUSHD’S INTELLECTUAL STRATEGIES ON ISLAMIC THEOLOGY Hamid Fahmy Zarkasyi; Amal Fathullah Zarkasyi; Tonny Ilham Prayogo; Rahmat Ardi Nur Rifa Da’i
Islam Futura Vol 20, No 1 (2020): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v20i1.5786

Islamic theology as axiology that advocates various social inequalities both social and religious aspects. Although it is recognized that Ibn Rushd had the capacity as the greatest Muslim philosopher who was influential not only in the Islamic world but in the West. However, another fact Ibn Rushd was also an Islamic theologian based on philosophical and jurisprudential views. Both of these sources influenced Ibn Rushd's theology which was more rational but did not lead liberal because it was following his jurisprudence. This simple research is a type of library research, using theological approach. In this article, the writer wishes to present the analysis of Ibn Rushd on the views of theology, Ibn Rushd wa not only theologian but also a philosopher and jurist of Islam. This was interesting to be discussed; first, whether Ibn Rushd’s theology was different from other figures of theologians. Second, whether his philosophical and jurisprudential view affected his theology thought. The result of this writing showed that Ibn Rushd had unique strategies on Islamic theology, so the two strategies are Dalil al-‘Inayah and Dalil al-Ikhtira’. In this strategies, showed that Ibn Rushd had unique theology thought which his philosophical and juristprudential view affected his theology so that his theology was more rational but it was not too liberal. So in this article. Showed that Ibn Rushd had application are explained three important thoughts of Ibn Rusyd relating to the themes of Kalam namely; The oneness of God, the attributes of God and the matter of monotheism

Ma’ālimu al-Fikr al-Islāmī qabl Ẓuhūr al-Ittijāh al-Salafī bi Indūnīsīyā Amal Fathullah Zarkasyi
Studia Islamika Vol 16, No 3 (2009): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v16i3.476

After Sunni had triumphed over Shi'i, a new conflict arose between philosophical Tasawuf and pantheism. The dominant figures in the pantheist camp included ?amzah al-Fan?uri and Shams al-D?n al-Sumatrani. This madhhab was supported by the elites in the Aceh Kingdom. Shaykh Nur al-Din al-Raniri and Shaykh 'Abd al-Ra'uf al-Singkili introduced Sunni Tasawuf into the kingdom in order to eradicate philosophical Tasawuf in influence. In the end, Shaykh Nur al-Din al-Raniri and Shaykh 'Abd al-Ra'uf succeeded in annihilating philosophical Tasawuf. DOI: 10.15408/sdi.v16i3.476

Ta’thīr al-ḥarakah al-salafīyah bi Miṣr ‘alà al-mujaddidīn bi Indūnīsiyā fī taṭwīr al-tarbīyah al-Islāmīyah Amal Fathullah Zarkasyi
Studia Islamika Vol 20, No 2 (2013): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v20i2.389

This article discusses the influence of Salafiyah movement in Egypt on the Indonesian Muslim reformers in developing Islamic education. Salafiyah movement in Egypt led by Jamaluddin al-Afghani, Muhammad Abduh and Muhammad Rasyid Rida has affected many Muslim activists in Indonesia. The entry of this movement to Indonesia was through the Indonesian students who returned from their study in Egypt. This Influence can be traced to the development and modernization of Islamic education in Sumatra such as the establishment of Madrasah Tawalib, Islamic University of Sungayang, Madrasah of Normal Islam, Madrasah Diniyah. From Sumatra, it spreads to Java, Sulawesi and Kalimantan, marked by the establishment of schools by Muhammadiyah organization, Persis, Al Irsyad and Darussalam Islamic boarding school Gontor, Madrasah As’adiyah in Sulawesi, Jami’ah Islamiyah Sultaniyah and Normal Islam in Kalimantan. From those Islamic educational institutions, Islamic universities were born in Indonesia.DOI: 10.15408/sdi.v20i2.389

Tajdid dan Modernisasi Pemikiran Islam Amal Fathullah Zarkasyi
TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics
Publisher : Universitas Darussalam Gontor

Along with development of era, there are many problems of Muslim peoples that did not exist in Prophet’s Era of Muhammad SAW. These problems require an exact and quick solution. One of the media that possible as solution is tajdid and ijtihad. Tajdid is retrieval effort of Islamic doctrine and precepts that have been forgotten or abandoned by Muslims and then reformed to be better. Tajdid is not create some new doctrines in Islam, but restore it to Prophet’s Era of Muhammad SAW and the Four of Caliphs with considering to the situation and condition. Meanwhile, ijtihad is outpouring all powers and abilities to formulating and applying Islamic laws in branch issues and problems that appears in Islamic laws. The problem that occurred is similarization between tajdid’s movement and modernization that affiliated to the western secular tradition. Whereas, the meaning between both of it too different so that brings the different implication if it applied in Islam. The modernization in Islam is a movement to integrated Islam and modern sciences (western). As a consequence, Islam has to adapt its doctrines and principles to what western wants. The effect of this movement will undermine the principles of Islam and induce Muslim people to concede the values of western modernity. Surprisingly, many Muslim scholars using this western’s modernization method into Islamic thought. On the basis of this situation, this paper try to reveals the fundamental differences between tajdid and modernization, and then criticizes the modernization that used by some Muslim scholars.

Al-Salaf wa al-Salafiyah fi al-Fikr al-Islamy Amal Fathullah Zarkasyi
TSAQAFAH Vol 5, No 1 (2009)
Publisher : Universitas Darussalam Gontor

The principles of salafiah approach can be summarized into three distinguished characteristics: first is comprehension, second is authenticity or originality and not imitation (taqlid), while the last is improvement or progress and not conservatism. Salafiah is in fact not inconsistent with the progress and improvement, while their calling for returning to the original and main sources is approved by the religion and not in contradiction with the reality of Muslim. Moreover, it is a valid approach in achieving a better life in this world and hereafter. The objectives of salafiah are to purify the faith from the heresies (bid’ah), to educate Islamic personality, to open human mind to accept all the new in the fields of the experimental sciences, and to establish the faith from its sources which is far from the emerging narrow-minded religion sects recently. Finally, the salafist open widely to the experimental sciences, to the uses of scientific results, to the great invention in industrial sector and to the modern technology as they are very useful to support and sustain the Islamic teachings in the context of a more beautiful life with a less difficulties.

‘Aqidah al-Tauh id ‘Inda Ibn Taimiyah Amal Fathullah Zarkasyi
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

There were various explications of the concept of tawhid presented by Muslim scholars in the past, especially among mutakallimun and falasifah, but most of them emphasized on the unity of essence, attribute activities. Ibn Taymiyyah is one of the most celebrated Muslim theologians and regarded by some as mujaddid or reformer on Islamic theological thought. His reformative thought could be discerned from his concept oftawhid, which is deemed unique and worthy of further studies. However, it is not only of his concept that he was regarded as reformer, but also his framework of theological studies. The method employed in this research is literary studies, yet it is also supported by historical, descriptive, inductive and critical analytical method. The finding of this research is that Ibn Taimiyyah’s concept of tawhidconsists of unity of God, unity of Allah worship and the unity of essence and attribute. The first means the belief existence of God as the Creator; the second is the manifestation of belief in the form worship by heart, speech and good deed; the last one is belief in the perfect attributes of Allah based on the Qur’an and Sunnah. He also emphasized that one who does not believe in these three kinds of tawhid, or believe only in the unity of God could not save from the Hell. Regarding the framework, Ibn Taymiyyah restricts that the theological discourses should commit to the Qur’an and Hadits, rely on rational capacity of man, rebuff kalam interpretation and prever revelation from reason.

Aqidah al-Tauhid Baina al-Tasawwuf al-Sunni wa al-Tasawwuf al-Falsafi Amal Fathullah Zarkasyi
TSAQAFAH Vol 6, No 2 (2010)
Publisher : Universitas Darussalam Gontor

The philosophers and theologians for a long time, have been conducting a series of intense discourse on many issues from the perspective of tasawuf. Of course, in this regard, they use a theoretical basis and practical rationale. This article, describes the discourse above in the two different conversations perspective, between tasawuf Sunni and tasawuf falsafi. Tasawuf sunni group are represented by Al-Ghazali and al-Qushayri, confronted by Ibn Arabi and Ibn Sab’in from tasawuf falsafi group. Through a descriptive exploratory study, the researcher asserts that Al-Ghazali divides tauhid into four, tauhid of hypocrites, Muslims majority, muqarrabin, and siddiqin, all are based on ahl sunnah wa alJama’ah faith. While Al- ushayri, divides it into three; tauhid al-haq li al-haq, tauhid al-haq li al-khalq, and tauhid al-khalq li al-haq, all are based on empirical aspects of Irfani. In his study, the author concludes that tasawuf Sunni, focuses mainly on the issue of al-fana and wihdah al-syuhud in order to reach a peak of makrifah. Meanwhile, taswuf falsafi declares the existence of monoexistence, that is, human beings and God is one, similar to (wihdah al-wujud). Man is united with God expressed usually in the form syatahat. The implication is no taklif for humans.

Benarkah Kita Murji’ah? Catatan atas Artikel Prof. Dr. Fauzan Saleh Amal Fathullah Zarkasyi
TSAQAFAH Vol 10, No 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

This is a special note on the article written by Fauzan Saleh entitled Kita Masih Murji’ah: Mencari Akar Teologi Pemahaman Umat Islam Indonesia published in Tsaqafah Volume 7, No. 2, October 2009. The author notes that the article could plunge Muslims to the wrong conception. Fauzan begins his article on Caliph Uthman’s nepotism when designating Amr bin Ash as governor of Egypt, Mua’wiyah as governor of Sham and Sa’ad bin Abi Waqas as governor of Iraq and Persia. Further this article notes concerning the definition of Ahl al- Sunnah wa al-Jama’ah. In addition, the author sees Fauzan does not fully understand this concept. Thus, because he classified both Maturidist and Asy’arist only into this group, without explaining their true set of belief. Actually the truth about Ahl al-Sunnah wa al-Jama’ah is the groups who have unanimity in beliefs, traditions and the status of Prophet Muhammad (Peace be upon him) and the the very righteous people among Muslims in Islam. They are the prophet’s companions and Tabi’in (followers), and the schoolars who followed their guidance, and their way in terms of faith, words, and deeds until the Day of Judgment. From this point of view, the criticism persists about the actors a great sin whereby this article parsed differences between Ahlusunah and Murji’ah. According to the author, Fauzan has been on failure when he drew a hasty conclusion at the similarity belief of Murji’ah and Ahlusunah, whereas Ahlusunah’s creed is just a continuation of Murji’ah’s. As clearly written in Fauzan’s conclusions of the article, despite Murji’ah creed is no longer known at this time, but this concept still remains sustainable in Islamic theology.

Co-Authors Abdul Rohman Agus Dwi Saputro Ahmad Tauhid Mafaza Aidil Putra Syurbakti Al-Fathan Amir Reza Kusuma Ayman Turk Falah, Muhammad Zulfikar Nur Hamid Fahmy Zarkasyi Hidayat, Muhammad Sofian Ihsan, Nur Hadi Indah, Nurmala Jarman Arroisi Khoirul Muslih Kholili Hasib, Kholili Khotimatul Mahbubah Kusuma, Amir Reza M. Kholid Muslih M. Shohibul Mujtaba Ma'arif, Cholid Mafaza, Ahmad Tauhid Mahbubah, Khotimatul Mohamad Latief Mohammad Muslih Muhammad, Allan Mukaromah, Kholila Nur Rifa Da’i, Rahmat Adi Prayogo, Tonny Ilham Rafdi Ilahi Rahmat Ardi Nur Rifa Da'i Saputro, Agus Dwi Syamil, Ahmad Hisyam Ulfatun Wahidatun Nisa Widodo, Chandra Dwisetyo Wijaya, Agarin Muqsit

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