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Peta Fiqh MuâÃ¢sir Muslim Progresif Muzammil, iffah
ISLAMICA: Jurnal Studi Keislaman Vol 7, No 1 (2012): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Many contemporary Muslim scholars argue that Islamic jurisprudence (fiqh) is not ready to face the demands of the modern era. Modernity is so powerful that it weakens the foundation of fiqh on the one hand, and opens up new opportunities that cannot be reached by fiqh on the other. The method that fiqh has introduced is in itself incapable of adapting to new situation and also incapable of addressing new issues such as the issue of human right, constitusionalism and the like. It is in this context that the contemporary Muslim scholars speak out for reform in the methodology of fiqh as well the application of thismethodology in addressing new issues. This paper is concerned with discussing this problem by referring to the thought of some leading authority in this regard such as Abdullahi Ahmed an-Naâim, Aboe el-Fadl and Nas}r H{Ã¢mid AbÃ» Zayd. The paper argues that for these scholars, fiqh has lost its role and power in the modern society because of its discriminative trait. Fiqh must therefore deal with this negative image if it is to restore its influence in the modern civilization.

DISKURSUS KEABSAHAN AL-QIRÃâÃT AL-âASHR SEBAGAI BACAAN MUTAWÃTIR Muzammil, Iffah
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 5 No 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Ten qirÃ¢âah belongs to the ten Imams of Qurâanic recitaters. It composes seven Imams who are remarkably recognized in Muslim traditions mainly introduced by Ibn MujÃ¢hid (245- 324 H), with three additional Imams, AbÃ» Jaâfar al-QaâqÃ¢â, AbÃ» YaâqÃ»b al-Haá¸ramÃ®, and Khalaf bin HishÃ¢m. Different from seven qirÃ¢âah that is officially approved (mutawÃ¢tir) by most of Muslim scholars, the existence of ten qirÃ¢âah is still debatable. Indeed, some of scholars classify it as poor qirÃ¢âah (shÃ¢dh). Five centuries later after Ibn MujÃ¢hidâs introduction on seven qirÃ¢âah, al-JazarÃ® (d. 833 H) argues some evidences on the validity of chain transmission (sanad) of the last three Imams. In the hand of al-JazarÃ®, the ten qirÃ¢âah is attested to be completely meeting a requirements of qirÃ¢âah such like, reliable chainâs transmission, compatible to rasm âUthmÃ¢nÃ®, and convenient to Arabic rules. Therefore, there is no reason to leave and refuse the last three Imams (ten qirÃ¢âah) in the Islamic tradition of Qurâanic recitation. 

Global Salafisme antara Gerakan dan Kekerasan Muzammil, Iffah
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article explores Salafism movement between ideology and violence. Categorically, salafi movement can be categorized in two forms. First, salafi. This group berorintasi the purification of faith to make improvements through individual, family, and community structure. Second, salafi jihadi. Although this group also aims to purification, but this group tends to be politically, do not even hesitate to commit violence. However, they both have the desire to realize a people as a form of community of believers. In the end, according to Bernard Haykel, Salafism least understood of the three basic constitution. First, theology embodied in the doctrine of monotheism. In matters of theology, all members of this movement looks unanimously agreed. Second, the law, which pivots on the issue of ijtihad. Although there are differences in attitude, but most of the salafi found ijtihad is a necessity, while taqlîd should be avoided, even by Muslims who are not educated though. Third, the political, which is determined by the methodology of their choice to realize the desire involved in the international arena.

DISKURSUS KEABSAHAN AL-QIRÃ‚â€™Ã‚T AL-â€˜ASHR SEBAGAI BACAAN MUTAWÃ‚TIR Muzammil, Iffah
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Ten qirâ?ah belongs to the ten Imams of Qur?anic recitaters. It composes seven Imams who are remarkably recognized in Muslim traditions mainly introduced by Ibn Mujâhid (245- 324 H), with three additional Imams, Abû Ja?far al-Qa?qâ?, Abû Ya?qûb al-Ha?ramî, and Khalaf bin Hishâm. Different from seven qirâ?ah that is officially approved (mutawâtir) by most of Muslim scholars, the existence of ten qirâ?ah is still debatable. Indeed, some of scholars classify it as poor qirâ?ah (shâdh). Five centuries later after Ibn Mujâhid?s introduction on seven qirâ?ah, al-Jazarî (d. 833 H) argues some evidences on the validity of chain transmission (sanad) of the last three Imams. In the hand of al-Jazarî, the ten qirâ?ah is attested to be completely meeting a requirements of qirâ?ah such like, reliable chain?s transmission, compatible to rasm ?Uthmânî, and convenient to Arabic rules. Therefore, there is no reason to leave and refuse the last three Imams (ten qirâ?ah) in the Islamic tradition of Qur?anic recitation. 

Global Salafisme antara Gerakan dan Kekerasan Iffah Muzammil
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article explores Salafism movement between ideology and violence. Categorically, salafi movement can be categorized in two forms. First, salafi. This group berorintasi the purification of faith to make improvements through individual, family, and community structure. Second, salafi jihadi. Although this group also aims to purification, but this group tends to be politically, do not even hesitate to commit violence. However, they both have the desire to realize a people as a form of community of believers. In the end, according to Bernard Haykel, Salafism least understood of the three basic constitution. First, theology embodied in the doctrine of monotheism. In matters of theology, all members of this movement looks unanimously agreed. Second, the law, which pivots on the issue of ijtihad. Although there are differences in attitude, but most of the salafi found ijtihad is a necessity, while taqlîd should be avoided, even by Muslims who are not educated though. Third, the political, which is determined by the methodology of their choice to realize the desire involved in the international arena.

Maslahah sebagai Sumber Hukum Islam â€ŽMenurut Najm al-Din Al-Tufyâ€Ž Iffah Muzammil
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 13 No 1 (2010): Al-Qanun Vol. 13, No. 1, Juni 2010
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Amidst the debates surrounding the legality of al-maslahah as a source of islamic law, Najm al-Din al-Tufyâ€”a Hanbalite legal theorist emerged with his bold proposition. He stated that maslahah must be upheld, be it supported by textual references or otherwise simplu because maslahah is the ultimate goal of islamic law. Further, he asserted that if muâ€™amalah aspects are concerned, maslahah is the most suitable reference. As to worships the reference is the consensus and texts.The thought ofÂ Â al-Tufy was heavily influenced by political unfoldings of his time, when the Mongols had defeated muslims. According to al-Tufy this situation was because of over reliance of muslims to religious texts. The remedy is to free muslims from the reliance of the texts.Because of the his boldness, al-Tufy had to accpet fierce criticism from other muslim legal theoriests. Admittedly, there are smo loopholes in al-Tufy â€˜s proposition among which is his inability to prove an instance of contradiction between nass/ijmaâ€™ and maslahah. In addition, unlike other legal theoriests, he did not make classification maslahah.

Peta Fiqh Mu'āṣir Muslim Progresif iffah Muzammil
Islamica: Jurnal Studi Keislaman Vol. 7 No. 1 (2012): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Many contemporary Muslim scholars argue that Islamic jurisprudence (fiqh) is not ready to face the demands of the modern era. Modernity is so powerful that it weakens the foundation of fiqh on the one hand, and opens up new opportunities that cannot be reached by fiqh on the other. The method that fiqh has introduced is in itself incapable of adapting to new situation and also incapable of addressing new issues such as the issue of human right, constitusionalism, and the like. It is in this context that contemporary Muslim scholars speak out for reform in the methodology of fiqh as well the application of this methodology in addressing new issues. This paper is concerned with discussing this problem by referring to the thought of some leading authority in this regard such as Abdullahi Ahmed an-Naim, Aboe el-Fadl, and Nasr Hamid Abū Zayd. The paper argues that for these scholars, fiqh has lost its role and power in the modern society because of its discriminative trait. Fiqh must therefore deal with this negative image if it is to restore its influence in the modern civilization.

Telaah Gagasan Paramadina tentang Pernikahan Beda Agama Iffah Muzammil
Islamica: Jurnal Studi Keislaman Vol. 10 No. 2 (2016): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This article deals with the idea of interfaith marriage proposed by the Endowment Foundation of Paramadina (Yayasan Wakaf Paramadina) established by Nurcholish Madjid and his colleagues. The activists of this foundation offer ideas to give freedom to every Muslim, both male or female, to marry a non-Muslim, regardless of their religion and their faith. This idea is at least starting from two basic assumptions; first, that the Qurâ€™Ã¢n only prohibits marriage with Arab polytheists which are almost certainly does not exist now; and second, that all religions and faiths that exist today are People of the divine Book. This idea had never been previously proposed by other scholars who only allow the marriage of male Muslim with woman from the people of the Book (Jews and Christians). Even the existing Indonesian law requires that marriage should be performed by a pair of co-religionists. This idea refers to the considerat-ion of social relationships, namely the creation of inter-religious harmony, but apparently tend to ignore the interests of the faith.

Diskursus Keabsahan Al-Qiraat Al-‘Ashr sebagai Bacaan Mutawatir Iffah Muzammil
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Ten qirâ’ah belongs to the ten Imams of Qur’anic recitaters. It composes seven Imams who are remarkably recognized in Muslim traditions mainly introduced by Ibn Mujâhid (245- 324 H), with three additional Imams, Abû Ja‘far al-Qa‘qâ‘, Abû Ya‘qûb al-Ha?ramî, and Khalaf bin Hishâm. Different from seven qirâ’ah that is officially approved (mutawâtir) by most of Muslim scholars, the existence of ten qirâ’ah is still debatable. Indeed, some of scholars classify it as poor qirâ’ah (shâdh). Five centuries later after Ibn Mujâhid’s introduction on seven qirâ’ah, al-Jazarî (d. 833 H) argues some evidences on the validity of chain transmission (sanad) of the last three Imams. In the hand of al-Jazarî, the ten qirâ’ah is attested to be completely meeting a requirements of qirâ’ah such like, reliable chain’s transmission, compatible to rasm ‘Uthmânî, and convenient to Arabic rules. Therefore, there is no reason to leave and refuse the last three Imams (ten qirâ’ah) in the Islamic tradition of Qur’anic recitation.

Methodology of Darwazah and Its Contribution to the Interpretation of the Qur'an: Study of the Book of Al-Tafsir al-Hadith: Tartib al-Suwar Hasb al-Nuzul Fithrotin Fithrotin; Aswadi Aswadi; Iffah Muzammil
Aloha International Journal of Multidisciplinary Advancement (AIJMU) Vol 3, No 4 (2021): April
Publisher : Alliance of Health Activists (AloHA)

Darwazah thinking was a response to orientalist thought and a critical reaction to the study's previous interpretation. It gives rise to a logical method and by the demands of modern times to meet the needs of the younger generation to understand the Qur'an that was previously in the style of traditional interpretation and tends to leave it tartib al nuzul. The purpose of writing is to conduct a study of the methodology of interpretation of Darwazah in his book using various sources and contributions to the understanding of the Qur'an. The advantages of the Darwazah Method is that the arrangement is based on tartib al nuzul, which is different from the previous mufassir, has something to do with the systematic understanding between darwazah's earlier works the combination of the Qur'an with history, and following prophetic history and the chronology of revelation from time to time. This research uses a qualitative approach with method library research. This type of research is descriptive analysis with data collection techniques in documentation studies using content analysis techniques. The primary source is al-Tafsir al-Hadith's.The results showed that the basis of the interpretation of the Qur'an, Hadith, reason, social context of society, previous performances, 'ulum Qur'an, and history. The method of interpretation is nuzuli-tajzi'i-tahlili and its tendency to account and socio-politics. The basic assumption that the Qur'an is a living nas and most of its verses are a response to the events of its descent gradually derived following the history in Makkah and Medina according to the Qur'an nuzuli. Contribution to the Interpretation of the Qur'an is to contribute to determine the chronological order of the steps of mawdu'i interpretation and facilitate the application of interpretation steps with thematic and contextual approaches that pay attention to the socio-historical context. Keywords: Tartib al Nuzul; contributions; interpretation

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