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Al-Salaf wa al-Salafiyah fi al-Fikr al-Islamy Amal Fathullah Zarkasyi
TSAQAFAH Vol 5, No 1 (2009)
Publisher : Universitas Darussalam Gontor

The principles of salafiah approach can be summarized into three distinguished characteristics: first is comprehension, second is authenticity or originality and not imitation (taqlid), while the last is improvement or progress and not conservatism. Salafiah is in fact not inconsistent with the progress and improvement, while their calling for returning to the original and main sources is approved by the religion and not in contradiction with the reality of Muslim. Moreover, it is a valid approach in achieving a better life in this world and hereafter. The objectives of salafiah are to purify the faith from the heresies (bid’ah), to educate Islamic personality, to open human mind to accept all the new in the fields of the experimental sciences, and to establish the faith from its sources which is far from the emerging narrow-minded religion sects recently. Finally, the salafist open widely to the experimental sciences, to the uses of scientific results, to the great invention in industrial sector and to the modern technology as they are very useful to support and sustain the Islamic teachings in the context of a more beautiful life with a less difficulties.

‘Aqidah al-Tauh id ‘Inda Ibn Taimiyah Amal Fathullah Zarkasyi
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

There were various explications of the concept of tawhid presented by Muslim scholars in the past, especially among mutakallimun and falasifah, but most of them emphasized on the unity of essence, attribute activities. Ibn Taymiyyah is one of the most celebrated Muslim theologians and regarded by some as mujaddid or reformer on Islamic theological thought. His reformative thought could be discerned from his concept oftawhid, which is deemed unique and worthy of further studies. However, it is not only of his concept that he was regarded as reformer, but also his framework of theological studies. The method employed in this research is literary studies, yet it is also supported by historical, descriptive, inductive and critical analytical method. The finding of this research is that Ibn Taimiyyah’s concept of tawhidconsists of unity of God, unity of Allah worship and the unity of essence and attribute. The first means the belief existence of God as the Creator; the second is the manifestation of belief in the form worship by heart, speech and good deed; the last one is belief in the perfect attributes of Allah based on the Qur’an and Sunnah. He also emphasized that one who does not believe in these three kinds of tawhid, or believe only in the unity of God could not save from the Hell. Regarding the framework, Ibn Taymiyyah restricts that the theological discourses should commit to the Qur’an and Hadits, rely on rational capacity of man, rebuff kalam interpretation and prever revelation from reason.

Aqidah al-Tauhid Baina al-Tasawwuf al-Sunni wa al-Tasawwuf al-Falsafi Amal Fathullah Zarkasyi
TSAQAFAH Vol 6, No 2 (2010)
Publisher : Universitas Darussalam Gontor

The philosophers and theologians for a long time, have been conducting a series of intense discourse on many issues from the perspective of tasawuf. Of course, in this regard, they use a theoretical basis and practical rationale. This article, describes the discourse above in the two different conversations perspective, between tasawuf Sunni and tasawuf falsafi. Tasawuf sunni group are represented by Al-Ghazali and al-Qushayri, confronted by Ibn Arabi and Ibn Sab’in from tasawuf falsafi group. Through a descriptive exploratory study, the researcher asserts that Al-Ghazali divides tauhid into four, tauhid of hypocrites, Muslims majority, muqarrabin, and siddiqin, all are based on ahl sunnah wa alJama’ah faith. While Al- ushayri, divides it into three; tauhid al-haq li al-haq, tauhid al-haq li al-khalq, and tauhid al-khalq li al-haq, all are based on empirical aspects of Irfani. In his study, the author concludes that tasawuf Sunni, focuses mainly on the issue of al-fana and wihdah al-syuhud in order to reach a peak of makrifah. Meanwhile, taswuf falsafi declares the existence of monoexistence, that is, human beings and God is one, similar to (wihdah al-wujud). Man is united with God expressed usually in the form syatahat. The implication is no taklif for humans.

‘Aqidah al-Tauh id ‘Inda Ibn Taimiyah Amal Fathullah Zarkasyi
TSAQAFAH Vol. 7 No. 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i1.116

There were various explications of the concept of tawhid presented by Muslim scholars in the past, especially among mutakallimun and falasifah, but most of them emphasized on the unity of essence, attribute activities. Ibn Taymiyyah is one of the most celebrated Muslim theologians and regarded by some as mujaddid or reformer on Islamic theological thought. His reformative thought could be discerned from his concept oftawhid, which is deemed unique and worthy of further studies. However, it is not only of his concept that he was regarded as reformer, but also his framework of theological studies. The method employed in this research is literary studies, yet it is also supported by historical, descriptive, inductive and critical analytical method. The finding of this research is that Ibn Taimiyyah’s concept of tawhidconsists of unity of God, unity of Allah worship and the unity of essence and attribute. The first means the belief existence of God as the Creator; the second is the manifestation of belief in the form worship by heart, speech and good deed; the last one is belief in the perfect attributes of Allah based on the Qur’an and Sunnah. He also emphasized that one who does not believe in these three kinds of tawhid, or believe only in the unity of God could not save from the Hell. Regarding the framework, Ibn Taymiyyah restricts that the theological discourses should commit to the Qur’an and Hadits, rely on rational capacity of man, rebuff kalam interpretation and prever revelation from reason.

Aqidah al-Tauhid Baina al-Tasawwuf al-Sunni wa al-Tasawwuf al-Falsafi Amal Fathullah Zarkasyi
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.126

The philosophers and theologians for a long time, have been conducting a series of intense discourse on many issues from the perspective of tasawuf. Of course, in this regard, they use a theoretical basis and practical rationale. This article, describes the discourse above in the two different conversations perspective, between tasawuf Sunni and tasawuf falsafi. Tasawuf sunni group are represented by Al-Ghazali and al-Qushayri, confronted by Ibn Arabi and Ibn Sab’in from tasawuf falsafi group. Through a descriptive exploratory study, the researcher asserts that Al-Ghazali divides tauhid into four, tauhid of hypocrites, Muslims majority, muqarrabin, and siddiqin, all are based on ahl sunnah wa alJama’ah faith. While Al- ushayri, divides it into three; tauhid al-haq li al-haq, tauhid al-haq li al-khalq, and tauhid al-khalq li al-haq, all are based on empirical aspects of Irfani. In his study, the author concludes that tasawuf Sunni, focuses mainly on the issue of al-fana and wihdah al-syuhud in order to reach a peak of makrifah. Meanwhile, taswuf falsafi declares the existence of monoexistence, that is, human beings and God is one, similar to (wihdah al-wujud). Man is united with God expressed usually in the form syatahat. The implication is no taklif for humans.

Al-Salaf wa al-Salafiyah fi al-Fikr al-Islamy Amal Fathullah Zarkasyi
TSAQAFAH Vol. 5 No. 1 (2009)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v5i1.152

The principles of salafiah approach can be summarized into three distinguished characteristics: first is comprehension, second is authenticity or originality and not imitation (taqlid), while the last is improvement or progress and not conservatism. Salafiah is in fact not inconsistent with the progress and improvement, while their calling for returning to the original and main sources is approved by the religion and not in contradiction with the reality of Muslim. Moreover, it is a valid approach in achieving a better life in this world and hereafter. The objectives of salafiah are to purify the faith from the heresies (bid’ah), to educate Islamic personality, to open human mind to accept all the new in the fields of the experimental sciences, and to establish the faith from its sources which is far from the emerging narrow-minded religion sects recently. Finally, the salafist open widely to the experimental sciences, to the uses of scientific results, to the great invention in industrial sector and to the modern technology as they are very useful to support and sustain the Islamic teachings in the context of a more beautiful life with a less difficulties.

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