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All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Ulul Albab: Jurnal Studi Islam Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam Al-Tahrir: Jurnal Pemikiran Islam ISLAMICA: Jurnal Studi Keislaman Islam Futura Maraji`: Jurnal Ilmu Keislaman Religio : Jurnal Studi Agama-agama KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture) Jurnal Studi Islam MIQOT: Jurnal Ilmu-ilmu Keislaman Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Teosofia: Indonesian Journal of Islamic Mysticism Religiï¿½: Jurnal Studi Agama-agama SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Journal of Contemporary Islam and Muslim Societies Kaca (Karunia Cahaya Allah) : Jurnal Dialogis Ilmu Ushuluddin Mutawatir : Jurnal Keilmuan Tafsir Hadith ADDIN Nabawi: Journal of Hadith Studies Jurnal Komunikasi Islam Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Taqaddumi: Journal of Quran and Hadith Studies Penamas Jurnal Review Politik Epistemé: Jurnal Pengembangan Ilmu Keislaman Jurnal KACA Journal of Ushuluddin and Islamic Thought

Mukhammad Zamzami

Universitas Islam Negeri Sunan Ampel Surabaya

Author-ID : 324002

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

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Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn TaymÄ«yah Zamzami, Mukhammad
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

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

Hikmah dalam al-Qurâ€™Än dan Implementasinya dalam Membangun Pemikiran Islam yang Inklusif Zamzami, Mukhammad
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

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.

REVOLUSI AL-QUâ€™RAN JAMÃ¢L AL-BANNÃ¢ SEBAGAI ARAH BARU METODOLOGI STUDI ISLAM Zamzami, Mukhammad
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

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

METODOLOGI STUDI HADIS JAMÃ¢L AL-BANNÃ¢ Zamzami, Mukhammad
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

  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.

Telaah Atas Formula Pengarusutamaan Moderasi Beragama Kementerian Agama Tahun 2019-2020 Irama, Yoga; Zamzami, Mukhammad
KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol 11 No 1 (2021): Februari
Publisher : Jurusan Ushuluddin Sekolah Tinggi Agama Islam Al Fithrah Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36781/kaca.v11i1.3244

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.

Islam sebagai Agama dan Umat: Analisa Pemikiran Kenegaraan Jamâl al-Bannâ Mukhammad Zamzami
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

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.

Teologi Humanis Jamâl al-Bannâ: Sebuah Rekonstruksi Epistemologis Studi Keislaman Mukhammad Zamzami
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

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.

Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn Taymīyah Mukhammad Zamzami
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

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.

Hikmah dalam al-Qur’ān dan Implementasinya dalam Membangun Pemikiran Islam yang Inklusif Mukhammad Zamzami
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article attempts to trace and describe the correlation of ḥikmah (wisdom) and inclusivity in the Qur’ān along with their connection to the dynamics of development of contemporary Islamic thought. Ḥikmah 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.

Physical and Spiritual Dimensions of Happiness in the Thought of al-Fārābī and Ibn Sīnā Mukhammad Zamzami; Abdullah HosseiniEskandian; Hossein Gholizadeh; Mohammad Moradi Shariati; Muktafi Muktafi; Abd A'la
Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 2 (2021)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v10i2.8629

The most important goal in human life is to achieve happiness, and because people are subject to certain ideas and beliefs and have a different system of thought, it has led to different interpretations of happiness. If the Sufis interpret happiness around the orbit of inner happiness in the soul, not related to material achievements such as money, children, prestige, offspring, and others, then this is different from the interpretation of the happiness of two Muslim philosophers, Ibn Sīnā and al-Fārābī. In this article, with a descriptive-analytical method and using library resources, we first try to study the lexicon of the word happiness and the views of other thinkers in this regard, in the following, what are happiness, the levels of happiness, and the classification of happiness in the intellectual system of Ibn Sīnā and al-Fārābī. Happiness in Ibn Sīnā and al-Fārābī's thought is the same concern of human perfectionism from the beginning of creation, and this has caused these two philosophers to discuss this in their different works, and both philosophers do not know human happiness as anything other than reaching God and His pleasure.

Co-Authors A'la, Abd A'la, Abd Aabaszadeh, Aabas Abd A'la Abd A'la Abd A`la Abd A’la Abd. Kholid Abdullah Hosseinieskandian Abdullah HosseiniEskandian Abdullah Hosseinieskandian Abdullah Hosseinieskandian Abu Bakar Achmad Muhibin Zuhri Agus Riwanda Ahmad Fathan Aniq Ahsani, Ahmad Amri Ahwan Mukarrom Ahwan Mukarrom Al Haidary, Abdullah Haq Albaar, Abdullah A`la, Abd A`la, Abd Babaei, Ali Bakar, Abu Billah, Rodina Chasanah, Alifatul Lusiana Uswatun Eskandian, Abdullah Hosseini Fauziyah, Farichatul Fikri Mahzumi Gharamaleki, Ghorbanali Karimzadeh Ghorbanali Karimzadeh Gharamaleki Ghozi, Tsabituddin Al Hafizoh, Nurul Hegazy, Wael Hegazy, Wael Hossein Gholizadeh HosseiniEskandian, Abdullah HosseiniEskandian, Abdullah Ida Rochmawati Isyfi Hayati Khalimatu Nisa Kholid, Abd. Kusroni Kusroni Mika, Almughni Mohammad Moradi Shariati Muhammad Lutfi MUHAMMAD LUTFI Muhammad Lutfi Muktafi Muktafi Muktafi, Muktafi Riwanda, Agus Rohmah, Nur Maulidya Wardatur Salam, Nor Shinta Nuriyah Hadiana Udin, Nur Hidayat Wakhid Wael Hegazy Wael Hegazy Wahyu Elvita Rohmi Yoga Irama Zairina, Wardah Zaki, Muhammad Satrio Wibowo Zumrotul Mukaffa

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