Jurnal KALAM
KALAM (ISSN 0853-9510; E-ISSN: 2540-7759) is a journal published by the Ushuluddin Faculty, Raden Intan State Islamic University of Lampung, INDONESIA. KALAM published twice a year. KALAM focused on the Islamic studies, especially the basic sciences of Islam, including the study of the Qur’an, Hadith, Islamic Philosophy, Theology, and Mysticism. It is intended to communicate original research and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. Every article submitted and will be published by Kalam will review by two peer review through a double-blind review process.
KALAM has been accredited by The Ministry of Research, Technology, and Higher Education, the Republic of Indonesia as an academic journal (SK Dirjen PRP Kemenristekdikti No. 1/E/KPT/2015).
Articles
200 Documents
<![CDATA[KONTEKSTUALISASI HADIS DALAM KEHIDUPAN BERBANGSA DAN BERBUDAYA ]]>
<![CDATA[Suryadilaga, Muhammad Alfatih]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.904
<![CDATA[The Hadith for Muslims is a source of Islamic teachings. Therefore, in the life of a Muslim both individually and in groups and in the life of the nation and cultured is stained from the values of Islamic teachings. In the present context along with the development of science and technology and is encouraged to inherit the Prophet's legacy. This makes the importance of contextualization in the understanding of hadith. One form offered is through a hermeneutic approach. This includes the hadith in the life of the nation and the state because of the difference in social context, culture and political system. This effort is to keep the hadith from extinction and can be carried out in context. As a messenger of Allah swt., The Prophet Muhammad. Build a civilized and state society in line with the basic principles of Islam. What was built and developed by the Prophet Sometimes opposed to the tradition that developed before Islam came.]]>
<![CDATA[Kritik “INSISTS” Terhadap Gagasan Pluralisme Agama ]]>
<![CDATA[Fata, Ahmad Khoirul]]>;
<![CDATA[Fauzan, Fauzan]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.905
<![CDATA[The theology of religious pluralism presented as a solution to resolve the conflict in a multi-religious society. But this idea is very debatable in the Indonesian Muslim community. One of the groups refuses aloud is a group of young intellectuals who are members of the Institute for the Study of Islamic Thought and Civilization (INSISTS). This paper describes the arguments used in the INSISTS activists criticized the idea of religious pluralism. Instead of a solution, INSISTS activists assess religious pluralism is a new problem in a multi-religious society. The problem lies in some respects, namely socio-historical context is different between Muslim societies and the West where the first time the idea came, also contains the idea of pluralism rated parallelism religious truth and relativism of truth. The negative side is what makes religious pluralism is not the solution in building harmony in a plural society, but it gave birth to syncretism and relativism of religious truth. INSISTS activists viewed the idea of religious pluralism as a foreign idea that is contrary to Islamic faith and the teachings. Due to the application of the religious pluralism theology in Islam can damage the principal Islamic faith and teachings.]]>
<![CDATA[Metode Tafsir Tahlili: Cara Menjelaskan al-Qur’an dari Berbagai Segi Berdasarkan Susunan Ayat-ayatnya ]]>
<![CDATA[Amin, Faizal]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.979
<![CDATA[This article examines a method of tafsīr taḥlīlī or quranic analytical method as one of the four prominent interpretation procedures to explain the content of Quran. The existence of quranic interpretation is an intrinsically-extrinsically necessity for the primer resources of Islamic teaching. The method of tafsīr taḥlīlī is an interpretation procedure to explain the content of Quran from many different aspects based on quranic sequences of verses. The method of tafsīr taḥlīlī gives the freedom and the wide space of interpretation for Mufassir to make quranic explanation from the first verse untill the last one. It is provided systematically and comprehensively based on the Mufassir’s competences and efforts. Nevertheless, every method has its own advantages or superiorities in some aspects on the one hand, as well as has its own weakness on the other hand. The superiorities and weakness of the quranic interpretation methods do not mean a negative account, but those role as early warning systems for Mufassir to be more careful whenever interprate any verses of Quran. There for, they can avoid some mistakes in producing the quranic interpretation.]]>
<![CDATA[Hadith Hermeneutic of Ali Mustafa Yaqub ]]>
<![CDATA[Rohmansyah, Rohmansyah]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1053
<![CDATA[Hermeneutic hadith is disputed by academics; some refuse, others develop the theory (as long as it does not conflict with the source of Islamic teachings when the theory is used in the text of the hadith). The hermeneutics of hadith are from the West used in the Bible. The research method used is the library research with hermeneutical interpretation approach and produce several things, such as: First, in terminology, hadith according to Ali Mustafa Yaqub is a source of Islamic teachings both derived from the words, deeds and the characteristics of the Prophet Muhammad. The characteristics of the Prophet Muhammad are part of the sunnah. Secondly, in understanding the text of the traditions of the Prophet Muhammad is not only taken from the literary meaning, but must look for other meanings so that the text of hadith can be fully understood. Comprehensive understanding of hadith can be done by looking at the background of the emergence of Hadith (asbâb al-Wurûd), local and temporal (zamāni wa makâni), sentence causality ('illat al-kalam) and socio-cultural (taqâlid). Hermeneutic Gadamer states that the application of the hadith understanding can be understood as part of the hermeneutical process of hadith, although Ali Mustafa Yaqub does not explicitly explain the hermeneutic theory used in the understanding of a hadith text.]]>
<![CDATA[Menumbuhkan nilai-nilai toleransi Dalam bingkai keragaman beragama ]]>
<![CDATA[Izzan, Ahmad]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1069
<![CDATA[The attitude of religious tolerance is an attitude that should be embedded in everyday life and is an empirical reality that must be created on the authority of human beings who have a different religion. Differences in religion is born of a natural process by the will of God. For that plurality is sunnatullah unavoidable. The purpose of this paper is to determine the depth of the concept of religious tolerance that is contained in the Qur'an. As for the verses studied is about pluralism relating to religious tolerance, respect for diversity Syari'ah every religious community, religious freedom, prohibition of intervention in the affairs of other religious beliefs, and cooperation among religions. In doing research on inter-religious tolerance can conclude several things, first to foster the values of tolerance within the framework of religious diversity in fostering religion in general is substantive adhesive used for the harmony of inter-religious relations. Second, in the realm of interpretation differences and diverse religions generate a view that shari'ah of the Prophet Muhammad. is a compilation of the Shari'ah-shari'ah of the Prophet before. Hence the presence of the Shari'ah Prophet Muhammad not deny them, but to collect it into a single solid in one religion (Deen al-Wahid).]]>
<![CDATA[Truth and Love in Sexual Ethics of Islam ]]>
<![CDATA[Munfarida, Elya]]>;
<![CDATA[Soeratno, Siti Chamamah]]>;
<![CDATA[Syamsiyatun, Siti]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1070
<![CDATA[Tulisan ini berpretensi untuk mengelaborasi salah satu unsur penting dalam etika seksual Islam yakni cinta untuk memperkuat dasar pernikahan. Cinta adalah dialog dan perjumpaan antara dua ‘Aku” yang kemudian melebur dalam ke-aku-an kekasih. Pandangan ini menunjukkan adanya beberapa komponen dalam cinta. Pertama, dialog dan perjumpaan mengisyaratkan kesetaraan eksistensi dan subyek yang otonom yang memiliki kebebasan determinasi-nya. Kedua, konsekuensi logis dari relasi dialog adalah mutualitas di mana masing-masing saling berbagi kasih sayang. Ketiga, kesatuan antara dua aku yang tidak menghilangkan subyektifitas masing-masing aku. Cinta meniscayakan adanya kemuliaan dan kesetiaan seperti yang digariskan oleh moralitas dan agama. Cinta juga sangat berkaitan dengan panca indera, karena penggunaan yang tepat berbasis pada prinsip abstinensi justru akan menguatkan ikatan cinta. Selain itu, akal juga penting dalam cinta, karena eksistensinya dapat mencegah efek negatif dalam memaknai dan merealisasikan cinta. Terakhir, cinta sangat terkait dengan pernikahan, karena hanya dengannya cinta dapat mencapai kondisi sempurna dan mengantarkan seseorang pada kebenaran dan kebijaksanaan.]]>
<![CDATA[Hukuman Pelaku Penodaan Agama Menurut al-Sunnah Dalam Perspektif Hak Asasi Manusia ]]>
<![CDATA[Tasrif, Muh.]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1073
<![CDATA[This paper discusses human right and the law of In the Reform Era, the existence of the Republic of Indonesia Presidential Decree No. 1/1965 About Prevention against Blasphemy came into a public debate. Many observers and human rights activists saw that the law is not compatible with the principles of freedom of religion guaranteed by the Constitution of 1945 and human rights. On the contrary, many leaders of Islamic organizations saw that the Law is in accordance with respect for religious freedom. Based on this context, it is interesting to raise questions of how to understand blasphemy in Islam in the perspective of human rights and its implications upon the Law in Indonesia. To answer the questions, I attempt to explain the terms used in conceptualizing actions of blasphemy. The explanation is followed by looking at forms of action of the Prophet Muhammad against perpetrators of blasphemy and interpreting it with the perspective of human rights and its implications upon the law in Indonesia. In this article, it is argued that measures of ignorance, rejection, abuse, and insult against the religion of Islam did not cause the Prophet punish the actors. The Prophet punished the actors based on that the actions had prevented Muslims from practicing their religion.In the perspective of human rights, to express a particular interpretation of religion and to seek support for the interpretation become part of freedom of religion and belief and also part of freedom of speech. For this reason, to put forward an interpretation of any religion can not be punished.]]>
<![CDATA[Melacak Proyek Revivalisme Dalam Gerakan Fundamentalisme Islam ]]>
<![CDATA[yazid, syaifulloh]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1079
<![CDATA[هذه الورقة سيحدد مشروع احياء تعالم الاسلام الذى يدافع عنها عدة مجموعات من جماعة اسلامية أصولية. نظرا للاصطلاحى، جماعة اسلامية أصولية عندها تفكيرمتقدم وعقلاني وإنساني فى حماية أمل الاسلام الذى يجلب فائدة لحياة الإنسان على أساس تعاليم الإسلام العقلانية، والتقدمية والأخلاقية. زعماء جماعة اسلامية أصولية مثل ابن تيمية، وأبى علاء المودودي وحسن البنا يدعون النضال من أجل الحرية والاستقلال لخلق صالح للحياة البشرية، وخاصة في الحياة الدينية، استنادا إلى تعاليم الإسلام التى هي أصيلة وتقدمية مع التمسك بالقرآن والسنة. ومع ذلك، تصد المهمة والرؤية بوجود اثنين من العوامل الداخلية والخارجية التي يواجهها المسلمون في العالم. أولا، الخرافات المنتشرة والغوامض في أذهان المسلمين التى تنافى العقلانية والتقدمية. ثانيا، سيطرة الغرب ضد الدول الإسلامية. وهكذا، قد دعت الجماعة الإسلامية الأصولية الىاتخاذ التعاليم الإسلامية الأصيلة والعقلانية التقدمية وحركة خارجية الجهاد من أجل الاستقلال ضد الإمبريالية. ولكن للأسف، والوسائل المستخدمة لتحقق المشروعين بالعنف والتطرف والشدة. بحيث الواقع يجعل صورة الإسلام ومعتنقيه أسوأ في نظر العالم. ومع ذلك، إذا أدرك كلا المشروعين من قبل توطين الإسلام واظهار تفهمه الحقيقى وأخذ الدبلوماسية الدولية من شأنها أن تجعل الإسلام الدين المقدس والرحمة.]]>
<![CDATA[Teologi Politik Berbalu SARA Antara Ambisi dan Konspirasi ]]>
<![CDATA[Ritau'din, M. Sidi]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1087
<![CDATA[In a multi-cultural democracy based on Pancasila philosophy of independence, ethnic, religious, racial and intergroup issues it call (SARA) are political indicators that can trigger conflict and division. If the player is ambitious and power-hungry, then he will not hesitate to do everything he can to gain power, even build a big conspiracy using SARA as a tool to divide the ummah, then he emerges as a unifier and presents programs prestigious sympathetic, there Imaging actions and slogans of the pro poor people, but essentially no more as political deceit, a false gift of hope, it familiar said (PHP) that never realized, only reap the political advantage in the game of SARA, even not hesitate to shout thief when he Itself is a thieving thief based on greed and greed where the horizontal relations of fellow human beings deny the bond of faith as the foundation. Political conspiracy based on political interests and abuse of power, an action of political pathology that is not civilized that has become a trend of contemporary politics and globalization.]]>
<![CDATA[Khilafah Dalam Pemikiran Hizbut Tahrir Indonesia: Telaah Reaksi Ortodoksi Islam Terhadap Kapitalisme Global ]]>
<![CDATA[Sudarman, Sudarman]]>
<![CDATA[ KALAM Vol 11 No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24042/klm.v11i1.1179
<![CDATA[Hizbut Tahrir intends to save Muslims from the ideas and systems of government that they value kufr, by rebuilding the state of an Islamic caliphate. Hizbut Tahrir was born in 1953 in al-Quds Palestine and entered Indonesia around 1980, growing mainly through the preaching of large campuses. Hizbut Tahrir as a political party aspires to establish an Islamic State with three characteristics in its system of government, namely, first, the Qur'an and Sunnah as the constitution of the state. Second, the shura government is government based on deliberations within the boundaries of Qur'an and Sunnah. Third, the government in the form of khilafah, where the caliph chosen by Muslims to enforce Islamic law.]]>
