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All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Ulul Albab: Jurnal Studi Islam JOURNAL OF INDONESIAN ISLAM Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam Al-Tahrir: Jurnal Pemikiran Islam QIJIS (Qudus International Journal Of Islamic Studies) 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 Teosofia: Indonesian Journal of Islamic Mysticism Religiï¿½: Jurnal Studi Agama-agama SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Kaca (Karunia Cahaya Allah) : Jurnal Dialogis Ilmu Ushuluddin Mutawatir : Jurnal Keilmuan Tafsir Hadith Nabawi: Journal of Hadith Studies Jurnal Komunikasi Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Penamas JRP (Jurnal Review Politik) Epistemé: Jurnal Pengembangan Ilmu Keislaman

Mukhammad Zamzami

UIN 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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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.

Rekonstruksi Nalar Fikih dalam Perspektif â€ŽStudi Islam Kontemporer â€Ž(Pemikiran Jamal Al-Banna)â€Ž Mukhammad Zamzami
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Beside known as a brother of the Hasan al-Banna of Ikhwan al-Muslim, Jamal al-Banna is also a controversial yet respected scholar of Islam. He is a prolific writer with 100 book titles bearing his name. He writes on Islamic theme as well other themes such as democracy and politics. He also engages in civil society activities. One of his thoughts is about reforming classical Islamic law which he elucidates in one of his book entitled Nahw Fiqh Jadid; (Towards New Islamic Law). In that book he asserts that medieval legal methodology, especially about istidlal (interpretation) is no longer applicable nowadays.

Rereading the Indonesian Interpretation of the Qur’an on Awliyā’: The Cases of Hamka and M. Quraish Shihab Abd. Kholid; Abu Bakar; Muktafi Muktafi; Mukhammad Zamzami
QIJIS Vol 9, No 1 (2021)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v9i1.7567

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’ān and the Sunna is no longer applicable in the present life. Therefore, this paper re-analyzed the meaning of awliyā’ 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.

Konstruksi Sosial-Teologis Ritual Ijazah Asma' Artho (Uang Azimat) di Pondok Pesantren Fathul Ulum Kwagean Pare Kediri Mukhammad Zamzami
Islamica: Jurnal Studi Keislaman Vol. 12 No. 2 (2018): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This article scrutinizes social and theological constructions of the practice of ijazah Asma Artho or Uang Azimat (money blessing tradition) in Fathul Ulum Islamic Boarding School. Asma Artho is not a practice of doubling money. It is only money blessed by Kiai. There is a symbol contained in the post-blessing money, the kiai, through his team, writes the word Bāsiț, one of Asmā’ al-Ḥusnā, on the blessed money. Socially, the practice, which is routinely implemented every year, is not only sought by the santri, but also the general public and businessmen. If santri and the general public wishes the blessing of their rejection from this ritual process, then it is different from the perspective of the business community, where they believe this money (Asma Artho) has enough impact on the increase in the business's current good. For them, the more blessed the money is, the more fortune it earns. In understanding the theological construct of this blessed money, the author examines the meaning of the Bâsiṭ, one of Asmā' al-Ḥusnā, and the interpretation of this word in the Qur'ân which is contained in the money, and how to read the rajah. This blessed money is based on the thought of Abū Ḥāmid al-Ghazālī, Abū Bakr Muḥammad Shatā al-Dimyātī, and Ma‘rūf al-Karkhī. Al-Karkhī said has even said that anyone who reads the mawlid upon the Prophet Muhammad on some silver or gold-plated dirhams and then mix the dirhams with other dirhams, these dirhams will then get a blessing.

Kritik terhadap Relasi Antagonistis Timur-Barat Mukhammad Zamzami
Religió: Jurnal Studi Agama-agama Vol. 5 No. 1 (2015): March
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The seeds of the clash of thought between the East and the West have become a pin point on the valuable literature of the classical west to take a part on such issues. In short, Hegel’s claim on the philosophical history, Darwinism on the evolutional theory and Marxism on the capitalism join in this complex debate. Those three figures play a role in formulating the existence of west civilization with its hegemonic characteristic. The prosperous study on looking another civilization in black-white discourse takes part in growing animosity among civilization. Civilization is a total number of material achievements and thoughts from many generations. Civilization cannot appear from few people for it is a spontaneous design of human being. This article attempts to explore two leading civilizations in the world, Islam and the West. When Islam, which is identical with the East, has tried to observe the West by using Occidentalism as its epistemological approach, polemic and debate become apparent. The tension between the West and the East takes another new volume. This article attempts to elucidate the antagonistic-relationship between the East and the West, the Occidentalism, and epistemological efforts to build the dialogue of civilization.

Kontribusi Aliansi Ulama Madura (AUMA) dalam Merespons Isu Keislaman dan Keumatan di Pamekasan Madura Abd A'la; Ahwan Mukarrom; Mukhammad Zamzami
Religió: Jurnal Studi Agama-agama Vol. 8 No. 2 (2018): September
Publisher : Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article analyzes the contributions of the kiais who are members of the Aliansi Ulama Madura (AUMA) in responding to Islamic and publicity issues in the Pamekasan region. This organization was born after the stagnation of the Badan Silaturahmi Ulama Pesantren Madura (BASSRA) organization in guarding the issues of religiousness and Islam. They are committed to fighting for Islamic da‘wah which is k?ffah; an agenda to optimize the concept of amr ma‘r?f nahy munkar collectively and sincerely in order to uphold the motto of the development of Pamekasan based on Islam. In the field of Islam, their vision is to anticipate and avoid Indonesia, especially the Madurese, from all kinds of deviations of teachings and religious beliefs, both Sh?‘ah, Wahabi, Liberal, and Blasphemy (SYIBILIP). Not only in the field of Islam, but this organization also contributes in the political sphere. This can be referred to the strategic roles and functions of those who actively involve themselves in many political dynamics, both at the regional and central levels. At the regional level, the political roles and strategic functions of these organizations are clearly illustrated in the political cooperation they build with elite political parties at the regional level. While at the national level, the strategic role of this organization is indicated by their involvement in national leadership contestation. [Artikel ini menganalisis kontribusi para ulama yang tergabung dalam wadah Aliansi Ulama Madura (AUMA) dalam merespons isu keislaman dan keumatan di wilayah Pamekasan. Organisasi ini lahir pasca mandeknya organisasi Badan Silaturahmi Ulama Pesantren Madura (BASSRA) dalam mengawal isu keumatan dan keislaman. Mereka berkomitmen memperjuangkan dakwah Islam k?ffah; sebuah agenda menjalankan amr ma‘r?f nahy munkar secara kolektif dan demi menegakkan jargon pembangunan Pamekasan yang berasaskan Islam. Dalam bidang keislaman, visi mereka adalah mengantisipasi dan menghindarkan Indonesia, khususnya masyarakat Madura, dari segala ragam deviasi ajaran dan paham kegamaaan, baik Sh?‘ah, Wahabi, Liberal, dan penistaan agama (SYIBILIP). Tidak hanya bidang keislaman, AUMA juga bergerak di wilayah politis. Hal ini dapat dirujuk pada peran dan fungsi strategis mereka yang aktif melibatkan diri dalam banyak dinamika politik, baik di level daerah maupun pusat. Di level daerah, peran dan fungsi strategis politik organisasi ini terilustrasi secara jelas dalam kerja sama politik yang mereka bangun bersama elit partai politik di tingkat daerah. Sedangkan di level nasional, peran strategis organisasi ini mereka tunjukkkan melalui keterlibatan diri dalam kontestasi kepemimpinan nasional.]

ANALISIS METODOLOGIS-FILOSOFIS KONSEP TAFSIR JAMÂL AL-BANNÂ Mukhammad Zamzami
MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 38, No 2 (2014)
Publisher : State Islamic University North Sumatra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/miqot.v38i2.57

Abstrak: Artikel ini mencoba untuk mengulas metode penafsiran Jamâl al-Bannâ secara metodologis dan filosofis. Dimulai dengan upaya untuk mendekonstruksi interpretasi hasil dari semua mufasir klasik, Jamâl al-Bannâ mengusulkan tiga tahap dalam penafsiran al-Qur’an, yaitu pendekatan seni, pendekatan psikologis, dan pendekatan rasional. Ketiganya merupakan tahapan hierarkis untuk bisa sampai pada sebuah penafsiran. Setelah bisa sampai pada tahap penafsiran, Jamâl al-Bannâ tidak merekomendasikan metode tertentu atau membatasi ilmu pengetahuan tertentu sebagai metode analisa penafsiran. Ia menolak jika salah satu metode tertentu memiliki garansi sebagai satu-satunya cara untuk menemukan kebenaran, karena al-Qur’an tidak harus dibatasi. Dalam sosiologi pengetahuan, pemikirannya mirip denganAgainst Method (Anarkisme Metode) Paul K. Feyerabend. Bagi Jamâl al-Bannâ, manusia sangat otonom dan bebas untuk menafsirkan selama itu sejalan dengan prinsip-prinsip humanis dan universal yang terkandung dalam al-Qur’an.Abstract: Methodological and Philosophical Analysis of Jamâl al-Bannâ’s Qur’anic Exegesis. This article seeks to analyze the method of Jamâl al-Bannâ’s interpretation. Beginning with an attempt to deconstruct the interpretation of the results of all classicalmufassir, Jamâl al-Bannâ proposed three stages in the interpretation of the Qur’an that include such approaches as stylistic, psychological, and rational method. All three approaches are utilized hierarchically in order to come to an interpretation. At the rational stage of Qur’anic exegesis, Jamâl al-Bannâ didn’t recommend a specific method or limit the science to a particular method. He refused that one particular method has the warranty as the only interpretation to seek the way for the truth, because the Qur’an should not be restricted. In the sociology of knowledge, his thinking is similar to that of Paul K. Feyerabend’s Against Method. According to Jamâl al-Bannâ, human beings are very autonomous and free to interpret the Qur’an as long as it is in line with the principles of humanistic and universal values as enshrined there in.Kata Kunci: Tafsir al-Qur’an, Jamâl al-Bannâ, pendekatan seni, metode penafsiran

Revolusi al-Qu’ran Jamâl al-Bannâ sebagai Arah Baru Metodologi Studi Islam Mukhammad Zamzami
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat 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 Jamâl al-Bannâ Mukhammad Zamzami
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat 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.

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 Purnomo Agus Riwanda Ahmad Fathan Aniq Ahwan Mukarrom Ahwan Mukarrom Al Haidary, Abdullah Haq A`la, Abd Babaei, Ali Bakar, Abu Billah, Rodina Chasanah, Alifatul Lusiana Uswatun Eskandian, Abdullah Hosseini Fikri Mahzumi Gharamaleki, Ghorbanali Karimzadeh Ghorbanali Karimzadeh Gharamaleki Hafizoh, Nurul Hegazy, Wael Hossein Gholizadeh HosseiniEskandian, Abdullah HosseiniEskandian, Abdullah Irama, Yoga Kholid, Abd. Kusroni Kusroni Mohammad Moradi Shariati Muhammad Lutfi MUHAMMAD LUTFI Muktafi Muktafi Riwanda, Agus Rohmah, Nur Maulidya Wardatur Salam, Nor Shinta Nuriyah Hadiana Udin, Nur Hidayat Wakhid Wael Hegazy Zaki, Muhammad Satrio Wibowo Zumrotul Mukaffa

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