Articles
<![CDATA[Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama ]]>
<![CDATA[Zarkasyi, Hamid Fahmy]]>
<![CDATA[ ADDIN Vol 12, No 1 (2018): Addin ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v12i1.4179
<![CDATA[Indonesia is the country that has been widely regarded as home to a moderate brand of Islam compared to the more assertive political and militant Islamic revivals that have taken place in some of Middle East countries. However, recent series of terrorist attack and the emergence of groups that are categorized as extremist and fundamentalist in Indonesia have given opposite impression. This paper is aimed at appraising the the moderation of Indonesian Muslim. The object of this study is two largest Muslim organizations namely Muhammadiyah and Nahdlatul Ulama. For this appraisal the author employs the selectively the criteria of Western scholars as well as Muslim intellectuals, since there are growing tendency of observers, intellectual and policy makers to pose certain criteria of moderation based on their own interests. General survey on those tendencies suggests that there are at least three categories of moderate definition: extremist, Western biased and Islamic criteria, each of which contain acceptable and unacceptable aspects that require further selection. It is from these acceptable criteria that the author attempts to appraise the moderation of Indonesian Muslims through the vision and mission of mass-organization, especially Muhammadiyah and Nahdlatul Ulama as well as their education system. The study arrive on the conclusion that based on Islamic as well as Western criteria, the majority of Indonesian Muslims or the mainstream remain moderate.]]>
<![CDATA[GOD AND COSMOS AS REALITY: An Inquiry to the Interconnection among Islamic Philosophical Doctrine ]]>
<![CDATA[Zarkasyi, Hamid Fahmy]]>;
<![CDATA[Arroisi, Jarman]]>;
<![CDATA[Salim, Mohammad Syam’un]]>;
<![CDATA[Taqiyuddin, Muhammad]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.4455
<![CDATA[In the Islamic intellectual tradition, Being (wujÅ«d) is not limited to physical things. God is also understood as Being; indeed, He is the Absolute Being itself; which of Him, manifests all metaphysical and physical realities. This physical nature is one of the realities caused by God; as well as the metaphysical reality of 'natural law' called 'sunnatullÄh' in Islam. It is necessary to know how the power of God can connect to this universe. The question presupposes cosmological research, which needs to involve the study of God and His attributes as well. Methodologically, the verification of Islamic philosophical ideas among Muslim philosophers to Sufis, involves the development of the key concept from tafsÄ«r and ta'wÄ«l among the Quranic verses (Äyat) that discuss God's relationship with Nature itself; from this framework, the relationship between the two can be explained. This article, offers a study of the views of Muslim thinkers: from philosophers to Sufis, about the relationship; which specifically highlights that God and Nature are part of the concept of 'reality' in the Islamic view. The study concludes several important things, especially that God is the Absolute Being; which from Him, another reality as the sign (Äyat) of His Existence created. His sunnatullÄh again manifests in God’s creatures that undergo being devastated and recreated.]]>
<![CDATA[Kontribusi Cendekiawan Muslim dalam Membangun Peradaban Islam ]]>
<![CDATA[Zarkasyi, Hamid Fahmy]]>;
<![CDATA[Rachmawati, Fadhillah]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i2.4110
<![CDATA[This articles aims with reference to three major periods of Islamic history, spesifically the period of the caliphate, colonial and independence (post-colonial). The author in this article also proves that the triumph and development of science in Islam cannot be separated from the role and contribution played by Muslim scholars from the process of writing, transitioning science, to transliteration and producing a monumental work that is beneficial to humanity. The process of Islamization of knowledge does not stop from one generation but is passed on to the next generation, starting from the revelations conveyed by the Prophet Muhammad to his companions, tab'Ä«n, tÄbÄ«ut tÄbi'Ä«n and passed on from one scholars to another. Thus, it can be concluded that since the time of the Prophet Muhammad SAW has introduced key concepts that are in accordance with the Islamic worldview which accumulates in the Ä«man, islÄm and iḥsÄn.]]>
<![CDATA[Imam Zarkasyi’s Modernization of Pesantren in Indonesia (A Case Study of Darussalam Gontor) ]]>
<![CDATA[Zarkasyi, Hamid Fahmy]]>
<![CDATA[ QIJIS Vol 8, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v8i1.5760
<![CDATA[This paper aimed at elaborating Imam Zarkasyi’s thought and practices in modernizing the traditional Islamic education called Pesantren. The method employed for this study is descriptive and explanatory research. The data is collected from documents such as books, research article and brochure, and from author observation from time to time. This paper identifies that the educational thought and experiences of Imam Zarkasyi as well as his religious inclination played an important role in his modernization of pesantren. The research also found that Imam Zarkasyi’s thought and practices in modernizing Pesantren system started from his serious observation and evaluation as well as his appreciation of traditional pesantren and madrasah system of education. The step taken by Imam Zarkasyi to modernize the education system was by integrating pesantren and madrasah system. In modernizing curriculum Imam Zarkasyi integrated the formal, non-formal and informal education utilizing pesantren environment. Students are taught not only subjects on religion and general sciences in the classroom, but also obtaining morality, mental and job skill education and other values in pesantren tradition within a well-designed informal and non-formal education.  Finally, to ensure the sustainability of pesantren Imam Zarkasyi changed the status of Pesantren institution from personal ownership into public property by way Waqf. The thought had been practically implemented successfully in secondary level and now the Waqf  Board started to implement the practice at university level.]]>
<![CDATA[Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama ]]>
<![CDATA[Zarkasyi, Hamid Fahmy]]>
<![CDATA[ ADDIN Vol 12, No 1 (2018): Addin ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
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DOI: 10.21043/addin.v12i1.4179
<![CDATA[Indonesia is the country that has been widely regarded as home to a moderate brand of Islam compared to the more assertive political and militant Islamic revivals that have taken place in some of Middle East countries. However, recent series of terrorist attack and the emergence of groups that are categorized as extremist and fundamentalist in Indonesia have given opposite impression. This paper is aimed at appraising the the moderation of Indonesian Muslim. The object of this study is two largest Muslim organizations namely Muhammadiyah and Nahdlatul Ulama. For this appraisal the author employs the selectively the criteria of Western scholars as well as Muslim intellectuals, since there are growing tendency of observers, intellectual and policy makers to pose certain criteria of moderation based on their own interests. General survey on those tendencies suggests that there are at least three categories of moderate definition: extremist, Western biased and Islamic criteria, each of which contain acceptable and unacceptable aspects that require further selection. It is from these acceptable criteria that the author attempts to appraise the moderation of Indonesian Muslims through the vision and mission of mass-organization, especially Muhammadiyah and Nahdlatul Ulama as well as their education system. The study arrive on the conclusion that based on Islamic as well as Western criteria, the majority of Indonesian Muslims or the mainstream remain moderate.]]>
<![CDATA[THE RISE OF ISLAMIC RELIGIOUS-POLITICAL MOVEMENTS IN INDONESIA: The Background, Present Situation and Future ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 2, No 2 (2008) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2008.2.2.336-378
<![CDATA[This paper traces the roots of the emergence of Islamic religious and political movements in Indonesia especially during and after their depoliticization during the New Order regime. There were two important impacts of the depoliticization, first, the emergence of various study groups and student organizations in university campuses. Second, the emergence of Islamic political parties after the fall of Suharto. In addition, political freedom after long oppression also helped create religious groups both radical on the one hand and liberal on the other. These radical and liberal groups were not only intellectual movements but also social and political in nature. Although the present confrontation between liberal and moderate Muslims could lead to serious conflict in the future, and would put the democratic atmosphere at risk, the role of the majority of the moderates remains decisive in determining the course of Islam and politics in Indonesia.]]>
<![CDATA[GOD AND COSMOS AS REALITY: An Inquiry to the Interconnection among Islamic Philosophical Doctrine ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>;
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Mohammad Syam’un Salim]]>;
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.4455
<![CDATA[In the Islamic intellectual tradition, Being (wujūd) is not limited to physical things. God is also understood as Being; indeed, He is the Absolute Being itself; which of Him, manifests all metaphysical and physical realities. This physical nature is one of the realities caused by God; as well as the metaphysical reality of 'natural law' called 'sunnatullāh' in Islam. It is necessary to know how the power of God can connect to this universe. The question presupposes cosmological research, which needs to involve the study of God and His attributes as well. Methodologically, the verification of Islamic philosophical ideas among Muslim philosophers to Sufis, involves the development of the key concept from tafsīr and ta'wīl among the Quranic verses (āyat) that discuss God's relationship with Nature itself; from this framework, the relationship between the two can be explained. This article, offers a study of the views of Muslim thinkers: from philosophers to Sufis, about the relationship; which specifically highlights that God and Nature are part of the concept of 'reality' in the Islamic view. The study concludes several important things, especially that God is the Absolute Being; which from Him, another reality as the sign (āyat) of His Existence created. His sunnatullāh again manifests in God’s creatures that undergo being devastated and recreated.]]>
<![CDATA[Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>
<![CDATA[ ADDIN Vol 12, No 1 (2018): Addin ]]>
Publisher : <![CDATA[LPPM IAIN Kudus ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.21043/addin.v12i1.4179
<![CDATA[Indonesia is the country that has been widely regarded as home to a moderate brand of Islam compared to the more assertive political and militant Islamic revivals that have taken place in some of Middle East countries. However, recent series of terrorist attack and the emergence of groups that are categorized as extremist and fundamentalist in Indonesia have given opposite impression. This paper is aimed at appraising the the moderation of Indonesian Muslim. The object of this study is two largest Muslim organizations namely Muhammadiyah and Nahdlatul Ulama. For this appraisal the author employs the selectively the criteria of Western scholars as well as Muslim intellectuals, since there are growing tendency of observers, intellectual and policy makers to pose certain criteria of moderation based on their own interests. General survey on those tendencies suggests that there are at least three categories of moderate definition: extremist, Western biased and Islamic criteria, each of which contain acceptable and unacceptable aspects that require further selection. It is from these acceptable criteria that the author attempts to appraise the moderation of Indonesian Muslims through the vision and mission of mass-organization, especially Muhammadiyah and Nahdlatul Ulama as well as their education system. The study arrive on the conclusion that based on Islamic as well as Western criteria, the majority of Indonesian Muslims or the mainstream remain moderate.]]>
<![CDATA[Imam Zarkasyi’s Modernization of Pesantren in Indonesia (A Case Study of Darussalam Gontor) ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>
<![CDATA[ QIJIS Vol 8, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
Show Abstract
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DOI: 10.21043/qijis.v8i1.5760
<![CDATA[This paper aimed at elaborating Imam Zarkasyi’s thought and practices in modernizing the traditional Islamic education called Pesantren. The method employed for this study is descriptive and explanatory research. The data is collected from documents such as books, research article and brochure, and from author observation from time to time. This paper identifies that the educational thought and experiences of Imam Zarkasyi as well as his religious inclination played an important role in his modernization of pesantren. The research also found that Imam Zarkasyi’s thought and practices in modernizing Pesantren system started from his serious observation and evaluation as well as his appreciation of traditional pesantren and madrasah system of education. The step taken by Imam Zarkasyi to modernize the education system was by integrating pesantren and madrasah system. In modernizing curriculum Imam Zarkasyi integrated the formal, non-formal and informal education utilizing pesantren environment. Students are taught not only subjects on religion and general sciences in the classroom, but also obtaining morality, mental and job skill education and other values in pesantren tradition within a well-designed informal and non-formal education. Finally, to ensure the sustainability of pesantren Imam Zarkasyi changed the status of Pesantren institution from personal ownership into public property by way Waqf. The thought had been practically implemented successfully in secondary level and now the Waqf Board started to implement the practice at university level.]]>
<![CDATA[IBN RUSHD’S INTELLECTUAL STRATEGIES ON ISLAMIC THEOLOGY ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>;
<![CDATA[Amal Fathullah Zarkasyi]]>;
<![CDATA[Tonny Ilham Prayogo]]>;
<![CDATA[Rahmat Ardi Nur Rifa Da’i]]>
<![CDATA[ Islam Futura Vol 20, No 1 (2020): Jurnal Ilmiah Islam Futura ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/jiif.v20i1.5786
<![CDATA[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]]>
