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<![CDATA[Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn Taymīyah ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.30-63
<![CDATA[This article reanalyzes Ibn Taym?yah?s position and his thought in Sufism and anti-Sufism. The article is also expected to find the precise typology to describe the qualification of Ibn Taym?yah?s Sufism other than the Sunn? and Falsaf? typologies. As a formalist and literalist thinker, Ibn Taym?yah has been famously known as an anti-Sufi Muslim scholar. There have been a number of modern Salafis who refute any relationship of Ibn Taym?yah and Sufism. Ibn Taym?yah has criticized such philosophical doctrines of Sufism as wa?dat al-wuj?d, ?ul?l, and itti??d, which are considered to have deviated from the foundations of Islam. Along with his criticism, Ibn Taym?yah offers solution by recovering the earliest and authentic traditions of Sufism when it is viewed as to have obscured the authenticity of knowledge based on the al-Qur??n and Sunnah. The product of his Sufism can be, therefore, categorized in Salafi-Sufism typology in addition to other such pIbn Taym?yahopular typologies as Sunn? and Falsaf?. The pattern of the Ta?awwuf Salaf??which is deemed as being appropriate to describe the existence of Ibn Taym?yah?s Sufism?does not, basically, accept takwil upon the religious texts. The aim of his Sufism is to strengthen one?s faith and help him/her to purify their soul and morality]]>
<![CDATA[Hikmah dalam al-Qur’Än dan Implementasinya dalam Membangun Pemikiran Islam yang Inklusif ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2016.6.2.355-382
<![CDATA[This article attempts to trace and describe the correlation of ?ikmah (wisdom) and inclusivity in the Qur??n along with their connection to the dynamics of development of contemporary Islamic thought. ?ikmah in its implied meaning as wisdom of thinking?which puts emphasis on reason, acquirement, and ability?has been compatible with the inclusivity of Islamic thought in several aspects. Such inclusivity can be observed, among others, within the following aspects, are: firstly, inclusive refers to tolerance and it implies acceptance toward plurality, heterogeneity, and self-willingness to actively participate in it. Inclusive thought brings about tolerance. Tolerance explicitly comprises conformity with wisdom in which each entity highly emphasizes public benefit. Secondly, inclusive means freedom. Freedom requires one?s discretion to use reason as a means of truth search. This meaning is closely related to wisdom, which perceives thinking and reasoning as a way to reach the truth. Thirdly, inclusive also means freedom. Freedom necessitates a universal and non-coercive Islamic thought. Terminologically, it has similar meaning to wisdom where each side lays emphasis on the implementation of a universal Islamic thought. Islam provides its adherents wide space to freely choose their way of life, including right to embrace certain religious ideology.]]>
<![CDATA[REVOLUSI AL-QU’RAN JAMâL AL-BANNâ SEBAGAI ARAH BARU METODOLOGI STUDI ISLAM ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI ]]>
Publisher : <![CDATA[Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.1.20-49
<![CDATA[Ontologically, Gamal al-Banna viewed that interpretation is the process to understand the Koran. Therefore he did the deconstruction of classical commentaries domination which is loaded with influences of the political uproar in the past Middle East. From such a deconstruction, he went to the reconstruction of the Koran within the concept of Tatwîr al-Qur?ân. There is a dimension of art that must be understood from the essence of Koran and should be permeated by all Muslims. For him, the Koran is an art book, and its largest or greatest miracle is language as a tool to understand the art found within it. The secret miracle rises from the musical reading of the Koran which could be a psychological approach, just by listening the reading. Through this stage of irfani, the Koran could be the media of human civilization revolution. In his concept, Gamal didn?t assert one method or restrict to a current science or method. He refused if one current method has a warranty as the only way to find the truth, because the Koran itself should not be restricted]]>
<![CDATA[METODOLOGI STUDI HADIS JAMâL AL-BANNâ ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER ]]>
Publisher : <![CDATA[Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.2.211-242
<![CDATA[ Text will always interacting with the context. He always dialectic with the conditions in which the text was born. Therefore, to understand a text, an understanding about the context becomes a necessity that must be done, not least the understanding of hadith texts. Without understanding a variety of variables and circumstances behind the text that includes historical aspects, sociological, psychological, and so on, then this will potentially misinterpretation. This article explores the ideas of Jamal al-Banna on the methodology of contemporary traditions. He offers concepts and methodologies so resolutive and intelligent in understanding the Sunnah of the Prophet. He also shows how Muslims should ideally interact with the Sunnah. Departing from the description, it will be explored in this article about Jamal al-Banna Sunnah thinking which will then be analyzed in this hermeneutic perspective. According to him, Muslims today should make the Sunnah as a model of ijtihad, which also means keeping the existence of Sunnah. That is, people now have to follow the path and methodology, not the spoken word; follow the Sunnah of the Prophet, do not follow the text of the hadith.]]>
<![CDATA[Telaah Atas Formula Pengarusutamaan Moderasi Beragama Kementerian Agama Tahun 2019-2020 ]]>
<![CDATA[Irama, Yoga]]>;
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol 11 No 1 (2021): Februari ]]>
Publisher : <![CDATA[Jurusan Ushuluddin Sekolah Tinggi Agama Islam Al Fithrah Surabaya ]]>
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DOI: 10.36781/kaca.v11i1.3244
<![CDATA[Artikel ini adalah respon kekhawatiran kepada masyarakat, di mana dewasa ini banyak bermunculan gerakan-gerakan radikal yang terus melakukan propaganda dan teror. Lazim diketahui bahwa kesalahan dalam pemahaman keagamaan akan berdampak pada sikap dan tindakan yang ekstrem. Jika hal itu dibiarkan, maka tentu akan bisa menyebabkan keretakan sosial nantinya. Fenomena tersebut menjadi suatu problematik yang layak dianalisis agar tidak menimbulkan kegaduhan antar umat beragama di Indonesia. Oleh sebab itu, fokus kajian pada penelitian ini adalah telaah tentang bagaimana upaya dan instrumen formula yang digunakan oleh Kementerian Agama dalam pengarusutamaan moderasi beragama di Indonesia. Penelitian ini menemukan bahwa formula moderasi beragama Kemenag adalah sebuah strategi yang dilakukan oleh Kementerian Agama RI melalui beberapa lini, dalam upaya menguatkan pemahaman beragama yang moderat di tengah masyarakat Indonesia yang majemuk, di antaranya penguatan moderasi beragama melalui program bimbingan pra-nikah kepada calon pengantin yang akan melangsungkan pernikahan. Kemudian penguatan moderasi beragama melalui pelatihan kaderisasi instruktur moderasi beragama bagi mubalig muda, mahasiswa, dosen, dan tokoh-tokoh agama lainnya.]]>
<![CDATA[Rereading the Indonesian Interpretation of the Qur’an on AwliyÄ’: The Cases of Hamka and M. Quraish Shihab ]]>
<![CDATA[Kholid, Abd.]]>;
<![CDATA[Bakar, Abu]]>;
<![CDATA[Muktafi, Muktafi]]>;
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ QIJIS Vol 9, No 1 (2021) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v9i1.7567
<![CDATA[There are some problems with interpreting the verses contained in the Koran to the understanding of the contemporary Islamic age, especially regarding the issue of non-Muslim leaders. The majority of Muslim scholars argue that their religion prohibits selecting a non-Muslim leader in a normal situation. Meanwhile, few of them allow such leaders in reasonable conditions based on the argument that the prohibition in the Qur’Än and the Sunna is no longer applicable in the present life. Therefore, this paper re-analyzed the meaning of awliyÄ’ from the interpretation of Hamka and M. Quraish Shihab with Jorge J.E. Gracia’s hermeneutics perspective. The result suggested that the prohibition to appoint a non-Muslim as the leader is applicable only in situations where such a person shows real hostility toward Islam and makes the religion their enemy. It also applies to Muslims that violate the commands of God and His messenger because the main requirements of being a leader are the ability to create justice and foster prosperity.]]>
<![CDATA[Islam sebagai Agama dan Umat: Analisa Pemikiran Kenegaraan Jamâl al-Bannâ ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2011.1.1.93-112
<![CDATA[This article explores Jamâl al-Bannâ’s view on the relation between religion and state, particularly his views on the relation system between Islam and state, and the related issues such as democracy, pluralism, and secularism. Therefore, the article describes issues on the concept of ummah in Islam, democracy within the Islamic governmental system, and Islam’s view on secularism and pluralism. The article uses a textual interpretation method. The article finds that the ideal example of an Islamic government was the period of Madînah al-Munawwarah, which only lasted for 25 years.]]>
<![CDATA[Teologi Humanis Jamâl al-Bannâ: Sebuah Rekonstruksi Epistemologis Studi Keislaman ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2012.2.1.174-200
<![CDATA[This article mainly discusses Jamâl al-Bannâ’s thought, an Egyptian-born Muslim contemporary thinker, who offers humanist theology. As Jamâl observed that the Islamic theology ignores the aspect of humanity, he then tried to fix it to reconstruct the sources and system of Islamic thought into three things, namely the Qur’ân, the Sunnah, and the Hikmah (Wisdom). Each aspect is read through a “new method of reading,” aiming that the stream of Islamic theology will flow more humanist and will be able to synergize with its time. Jamâl’s stream of thought is centered on the aspect of humanity, emphasizing that every product of Islamic thoughts should have a hook with the principles of justice and welfare because that is the main principle of Islamic teachings.]]>
<![CDATA[Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn Taymīyah ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
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Original Source
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Full PDF (466.497 KB)
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DOI: 10.15642/teosofi.2017.7.1.30-63
<![CDATA[This article reanalyzes Ibn Taymīyah’s position and his thought on Sufism and anti-Sufism. The article is also expected to find the precise typology to describe Ibn Taymīyah’s Sufism qualification other than the Sunnī and Falsafī typologies. As a formalist and literalist thinker, Ibn Taymīyah has been famously known as an anti-Sufi Muslim scholar. There have been a number of modern Salafis who refute any relationship between Ibn Taymīyah and Sufism. Ibn Taymīyah has criticized such philosophical doctrines of Sufism as waḥdat al-wujūd, ḥulūl, and ittiḥād, which are considered to have deviated from the foundations of Islam. Along with his criticism, Ibn Taymīyah offers a solution by recovering the earliest and authentic traditions of Sufism when it is viewed as to have obscured the authenticity of knowledge based on the al-Qur’ān and Sunnah. Therefore, the product of his Sufism can be categorized in Salafi-Sufism typology in addition to other such popular typologies as Sunnī and Falsafī. The pattern of the Taṣawwuf Salafī—which is deemed as being appropriate to describe the existence of Ibn Taymīyah’s Sufism—does not, basically, accept ta’wīl upon the religious texts. His Sufism aims to strengthen one’s faith and help him/her purify their soul and morality.]]>
