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All Journal Litera JOURNAL OF INDONESIAN ISLAM Jurnal KALAM Jurnal Theologia Progresiva : Jurnal Pemikiran dan Pendidikan Islam Al-Tahrir: Jurnal Pemikiran Islam ADDIN QIJIS (Qudus International Journal Of Islamic Studies) Islam Futura IJTIHAD Kalimah Jurnal Studi Agama dan Pemikiran Islam QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama Jurnal Filsafat al-Afkar, Journal For Islamic Studies Tasfiyah ALQALAM TSAQAFAH ADDIN Ulumuna Jurnal Komunikasi Islam Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan Journal of International Conference Proceedings Journal of Islamic and Occidental Studies (JIOS) EDUKASI

Hamid Fahmy Zarkasyi

Universitas Darussalam Gontor

Author-ID : 273460

Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Electrical & Electronics Engineering Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Tamaddun sebagai Konsep Peradaban Islam Hamid Fahmy Zarkasyi
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

This article aims at promoting an appropriate term to depict the substantial meaning of Islamic civilization. Even though there are various terms in Arabic that refer to the meaning of civilization, such as hadârah, tsaqâfah, ‘umrân, the term that substantially compatible with Islam is tamaddun. From a linguistic perspective the root of tamaddun can be traced back to the word dîn, meaning religion. In this case the relation between civilization in the form of scientific movement and political authority with religion is considerably clearer and even provable with historical facts. From the time of the Prophet Muhammad, Umayyad Caliphate, Abbasid Caliphate, until the Ottoman Caliphate the relationship of religion and civilization was manifested. In Islamic history, when Islam entered to a region, the knowledge there will grow rapidly so as to bring prosperity and welfare. When Islam expanded its territory, it did three important stages: First, the expansion of political power dominated by military forces; second, the spreading of religion to the society such Islamic preaching and scientific activity based on al-Qur’an was dominated. Here, the people tried to integrate the teaching of al-Qur’an with the science that comes from other civilizations, especially Greek, Indian, and Persian; third is the spreading of Arabic language to become the official language of science and communication. These three stages proved that the widespread political power in Islamic history was always based on dîn and the development of science, which in turn, becomes civilization of science as well as religion, which defines tamaddun. Therefore, Islam accepted by any nation either non-Muslim or non-Arab for it departed from rational dîn which develops into tamaddun.

Tradisi Orientalisme dan Framework Studi al-Qur’an Hamid Fahmy Zarkasyi
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Orientalism is a field of study that deals with Eastern and Islamic studies as it object of study. Being a discipline of knowledge it must have specific theory and methodology or framework of study. However, since it emerged in Western intellectual tradition, it is permeated by Western worldview. In other words, being a science orientalism is value laden. This paper tries to prove the correlation between the traditions of orientalism, where religious, cultural and political melieu permeated their framework, with the study of the Qur’an. The finding suggests that the framework of orientalis in their study of the Qur’an could be resumed into four: trying to employ previous sacred text as their standard of Qur’anic studies, preferring the textual studies rather than narration, questioning the process of compilation, examining the content of the Qur’an using their own logic and experience, and finally employing the Biblical methodology. Those frameworks inevitably has resulted incongruencies that could lead one to be misunderstanding the Qur’an

Modern Pondok Pesantren: Maintaining Tradition in Modern System Hamid Fahmy Zarkasyi
TSAQAFAH Vol 11, No 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Pondok pesantren is a renown Islamic education system that generally categorized as traditional system. However, there were tendencies of certain pondok pesantren that developed their system from traditional into modern system of education. Here, it may be classified that pondok pesantren have two systems of education: traditional and modern. Traditional pesantren, tend to implement the curriculum based on certain classical books called kitab kuning while maintaining unique traditional method of instruction such as sorogan, bandongan, halaqah, and mudhakarah. In the other hand, modern pesantren have their the curriculum modified in order to be fitted with school curriculum emphasizing the subject of Islamic studies and employing full modern method of instruction. It is attractively to known then, that it there were tendencies of certain pondok pesantren that developed their system from traditional into modern system of education. By this development a new model of pondok pesantren emerged that characteristically can be identified as an Islamic education system using modern system Curriculum, applying modern system and methodology of instruction and employing modern institutional system, yet it maintain traditional value system for their daily life in the campus. The writer found in this research that modern system of pesantren initiated with Wahid Hasyim and Jamiah Khair, then ultimately on the hand of Imam Zarkasyi. This paper will try to elaborate history of pesantren in Indonesia, improved later several aspects of modernization of pesantren system.

The Philosophy of Mulla Sadra Being a Summary of His Book al-Hikmah al-Muta’aliyah fi al-Asfar al-‘Aqliyyah al-Arba’ah Hamid Fahmy Zarkasyi
TSAQAFAH Vol 5, No 2 (2009)
Publisher : Universitas Darussalam Gontor

The depiction of Mulla Sadra’s philosophy could be best out by referring to his magnum opus, al-Hikmah al-Muta’aliyah, usually referred to as al-Asfar alArba’ah. The book contains almost all aspect of philosophy such as theory of essence and existence, subtance, movement, time, world order, knowledge, intellect and the likes. In addition, being Muslim peripatetic, he also gives special interest on the demonstrating the concept of God and eschatology. The summary below could hopefully be instrumental for paying particular interest in further studying Mulla Sadra thought for academic pusposes. The point interest, however, is to be found in his repudiation againts Ibn Sina’s concept of Essence and Existence. Whereas Ibn Sina vindicates the essence rather than existence, Sadra gives priority to existence rather than essence. Not only has Mulla Sadra differed from Ibn Sina and other Muslim peripatetic on the issue of essence and existance, but also on the problem of substance, movement, time.

Transcendental Unity of Apperception In Kant’sTheory of Knowledge Hamid Fahmy Zarkasyi
TSAQAFAH Vol 10, No 1 (2014): Islamic Philosophy
Publisher : Universitas Darussalam Gontor

This article aims at delineating Kant’s theory of understanding that integrate subject and object at the transcendent level. Transcendental here refers to the process of thinking in such a way that ‘transcends’ natural thinking. It is called transcendent for it occupied not so much with objects, but much about a metaphysical solution on how the object related to the subject. It starts with transcendental deduction by relating the objective with the subjective knowledge. Here he excludes transcendental deduction from the discussion of the empirical deduction. Afterward he differentiates the metaphysical deduction from transcendental deduction, in which he identifies transcendental deduction as the explanation of the way in which a priori concept can relate to object. The most important concept in Transcendental deduction is that of apperception. The analysis of this concept involve two abilities that later become two important steps: First ability of apprehending (reproducing and recognizing) knowledge of empirical truths. Second, ability of apprehending (reproducing and recognizing) knowledge of a non-empirical kind. Thus the general feature is the view that knowledge involve essentially the ability to judge (synthesize or combine) and the move from what is true empirically of our knowledge to what is true transcendentally. This is spontaneous act of mind and is called pure apperception or original apperception, while the principle that governs the unity of consciousness is entitled the Transcendental Unity of Apperception.

ANALYZING ISLAMOPHOBIA AS HATE SPEECH: AL-ATTAS' VIEWS ON THE CORRUPTION OF KNOWLEDGE Hamid Fahmy Zarkasyi; Jarman Arroisi; Muhammad Taqiyuddin; Mohammad Syam'un Salim
Al Qalam Vol 36 No 2 (2019): July - December 2019
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

The phenomenon of Islamophobia has always been a contemporary issue, especially in a world that is supposed to be global and full of diversity. In fact, in some Muslim-majority countries, the phenomenon is actually spread. Further study found that among the reasons was a misunderstanding in exploring and understanding Islam as a religion. Especially on the meaning of Islam as a universal religion for humans. Methodologically, this literature research model uses a historical literacy approach in the form of a Western phobia of Islam (especially religion) in the Middle Ages (anti-semitic), primary sources of Islamic teachings, and Islamic religious philosophy specifically excavated from Syed Muhammad Naquib al-Attas. Al-Attas’ analysis is used based on his capacity to understand ideas about metaphysics and Western civilization and Islam itself. The theoretical study is focusing on al-Attas' conception of 'corruption of the knowledge' that occurs as a result of 'loss of adab'. This is a global challenge for contemporary Muslims, the 'pursuit of knowledge' ; that is, the spread of 'erroneous science' that is like true, but contains falsehood and brings damage to the correct understanding of Islam. This study found that 'the corruption of the Knowledge' about Islam often results in Islamophobia; which begun with misunderstanding about the very essential things in Islam. Muslims join in phobias towards their religion because of the loss of adab. Most of the misconceptions result from 1) studying Islam without referring to scientific authority 2) framing social media about Islam 3) Secularization which reduces Islam is only limited to ancient Arabic culture.

Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama Hamid Fahmy Zarkasyi
ADDIN Vol 12, No 1 (2018): Addin
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v12i1.4179

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.

Prinsip Ekologis Untuk Kehidupan Berkelanjutan Perspektif Teologi Islam: Kajian Atas Kitab Rasail al-Nur Sa`id Nursi Moh Isom Mudin; Hamid Fahmy Zarkasyi; Abdul Kadir Riyadi
FIKRAH Vol 9, No 1 (2021): June 2021
Publisher : Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus

Sa`id Nursi argues that nature and the environment have fixed principles that function to maintain the continuity of life while problems arise when the patterns of human environmental activity tend to contradict these principles so that life is threatened. This paper discusses the principles of ecology according to Sa`id Nursi as the basis for implementing the sustainable living agenda. Primary data of this qualitative study were obtained from Rasail al-Nurwhich was described as well as analyzed using a compare and contrast model with relevant environmental theories. The two findings of this study are that Nursi first built an ecological principle based on the tajalli principle of al-asma al-husna, namely cleansing (at-tandzif) the manifestation of al-Quddus, interdependence (at-tasanud) of al-Fard's manifestation, harmony (at-ta`awun) al-Fard, dynamic balance (at-iqtishad wa al muwawazanah) manifestation of al-hakim. Second, Nursi considers humans to be caliphs because they have the most perfect ecological elements in manifesting the attributes of Allah Almighty. Sa`id Nursi emphasized that the human community must maintain and implement this principle for the sustainability of the nature it occupies. The sustainability of life is directly proportional to the implementation of ecological principles.

The Role of Work Ethic in Human Life Mohammad Ghozali; Hamid Fahmy Zarkasyi; Kurnia Firmanda Jayanti; Yunita Wulandari
Journal of International Conference Proceedings (JICP) Vol 2, No 3 (2019): Proceedings of the 5th International Conference of Project Management (ICPM) Yog
Publisher : AIBPM Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32535/jicp.v2i3.675

The purpose of this study is to examine the role of work ethic in human life. Work ethic is a fundamental thing that can determine a person's behavior in meeting their needs. This study found an analysis of the relationship between work ethic, economic values and value systems in Islam. The method of this study is a qualitative method that combines observation, interviews, and documentation related to work ethic. This study is suggested and expected to researchers in developing research on work ethics, especially in relation to economic values.

Examining Discourses on Integration of Philosophy and Religion (Analysis from Al-Ghazali to Al-Attas) Patimah Patimah; Hamid Fahmy Zarkasyi; Saim Kayadibi
Tasfiyah: Jurnal Pemikiran Islam Vol 6, No 2 (2022)
Publisher : University of Darussalam Gontor, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tasfiyah.v6i2.8141

The discourse on the integration of philosophy and religion is important because they are an essential aspect of society. This paper first tries to understand philosophy and religion, their terminologies and definitions, and theories in relating philosophy and religion. The main section of this article examines Muslim thinkers' views on philosophy and religion and frames them in Barbour’s theory of integration. While it emphasizes Ghazāli's view on Reason and Revelation and Ibn Sīnā's view on Reason and Revelation, it also discusses the thoughts of Al-Farabi, Ibn Taymiyyah, Sir Muhammad Iqbal, and Syed Muhammad Naquib al-Attas. There are similarities and differences in Muslim scholars' views on the integration of philosophy and religion. Regardless of their differences, we found that all of them are still in Barbour’s definition of Integration, not Dialogue, independence, or even Conflict.

Co-Authors Abdul Kadir Riyadi Amal Fathullah Zarkasyi Amal Hizbullah Amal Hizbullah Basa Amir Reza Kusuma Asrofil Fuad Dahniar Maharani Dahniar Maharani Eko Nur Cahyo Fadhillah Rachmawati Fahrudin Mukhlis Fuad Mas’ud Haerul Akmal Heru Saiful Anwar Hidayatullah, Rakhmad Agung Ihsan, Nur Hadi Istanto, Dwi Iwan Aminur Rokhman Jarman Arroisi Jarman Arroisi Jarman Arroisi Khalawi, Hasan Khoirul Umam Kurnia Firmanda Jayanti Kusuma, Amir Reza Laila, ST. Noer Farida Latief, Mohammad Mas’ud, Fuad Moh. Isom Mudin Mohammad Ghozali Mohammad Muslih Mohammad Syam'un Salim Mohammad Syam’un Salim Mohammad Syam’un Salim Mudjia Rahardjo Muhammad Taqiyuddin Mulyono Jamal Nurrohman, Muqit Patimah Patimah Prayogo, Tonny Ilham Rachim, Dimas Kukuh Nur Rachmawati, Fadhillah Rahmat Ardi Nur Rifa Da’i Rakhmad Agung Hidayatullah Rusli, Ris'an Saim Kayadibi Salim, Mohammad Syamâ€™un Salim, Mohammad Syam’un Taqiyuddin, Muhammad Tesa Mellina Usmanul Khakim Yunita Wulandari

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