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[The Qur’anic Logic in al-Ghazali’s Book al-Qisṭās al-Mustaqīm ]]>
<![CDATA[Nur, Muhammad]]>
<![CDATA[ KALAM Vol 14 No 1 (2020) ]]>
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.v14i1.5677
<![CDATA[Throughout the history of Islam, the notion of logic has been controversial. Not only have many muslims prohibited the use of logic, but also the term manṭiq, or the Arab-Islamic translation of ‘logic’, is often underestimated as a mere copy of the Greek logic. This article wants to examine the conception of Qur’anic logic according to al-Ghazali’s book al-Qisṭās al-Mustaqīm. This investigation is imperative especially because we need to establish a clearer conception of logic in Islamic knowledge, in order to help us better understand the link between philosophy and Islam, as well as the rationality of the Qur’an. The main question of this paper is the following: “How is the form of logic that is used by the Qur’an in its argumentation, as explained in al-Ghazali’s book al-Qisṭās al-Mustaqīm?”. This paper finds out that the Qur’an has its own principles of reasoning. It is not only the source of knowledge but also the parameter of human’s knowledge. This parameter, which includes ta’addul (equilibrium), talazum (equivalence), and ta’anud (contradiction), should be used as the basis upon which the plausibility of human’s argumentation and ways of thinking is structured. Al-Ghazali’s conception of the Qur’anic logic is directed to argue against members of the Ta'limiyah school, who refused the use of logic.]]>
<![CDATA[Soft-Capitalism: Business Revitalization Based on Spirituality ]]>
<![CDATA[Umam, Saiful]]>;
<![CDATA[Kalsum, Afif Umi]]>
<![CDATA[ KALAM Vol 14 No 1 (2020) ]]>
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.v14i1.5778
<![CDATA[Soft capitalism has begun to spread in Indonesia, marked by the number of Islamic businesses that are developing. This raises questions about the Islamic economic system and capitalism which seem to merge without any obstacles. In Yogyakarta, this phenomenon can be found in the Geprek Chicken and Milk (Preksu) and Waroeng Steak which is a popular economic movement in the culinary field. Specifically, from the business object, the author conducts indepth study at how the two paradigms that tend to be contradictory, capitalism and Islam, are able to go hand in hand in their manifestation based on the spiritual company. This study using the sociological approach and literature study and primary data based on field observation. The result shows that the fusion between Islamic values and capitalism produces a new phenomenon influenced by a strong moral economy from producers (entrepreneurs) and high consumer enthusiasm sustained by the role of new media. Therefore, the author argues that the growing moral value of human economies finally shatters egocentricity capitalist and Islamic is necessary as a measure of decorum (ethical) in the economy.]]>
<![CDATA[Sufi Authority in “Post-Modern” Muslim Societies ]]>
<![CDATA[Katkova, Irina R.]]>
<![CDATA[ KALAM Vol 14 No 1 (2020) ]]>
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.v14i1.5908
<![CDATA[While the beginning of the 21st century demonstrated the emergence of various distinctive styles of Sufism, the existing studies of Sufi practice and discourse in various countries across the world illustrate how social modern forms and techniques are now among the conditions of possibility for a great many movements that are concerned to extend the Islamic tradition, traditions of practice and piety. Yet, modern scholarship represents relatively little known area of Sufi leadership tradition as well as the role of shaykh as a mediating agent in Muslim societies. Fulfilling this scientific gap, this paper is aimed at examining the ways in which we could better understand the role of Sufi shaykh and the production of their authorities in post-modern Muslim societies. In doing so, the paper gives ample emphasis on theoretical discussion about tradition in mystical Islam, and about the ways in which such tradition gives influence to the mediating role played by a Sufi shaykh in society, with a particular case study of the Naqshbandiyah tradition in West Sumatra, Indonesia. This paper reveals the important dimension of traditions of how Sufi shaykhs practice the ideal of Prophet as spiritual masters, within the regional form of Islam, or as mediating shaykhs today, that enable Muslims to pursue a spiritual path within the conflicting situations and pressure of modern life. ]]>
<![CDATA[Rethinking al-Singkili’s Islamic Cosmology ]]>
<![CDATA[Siraj, Fuad Mahbub]]>;
<![CDATA[Syadli, Muhammad]]>
<![CDATA[ KALAM Vol 15 No 1 (2021) ]]>
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.v15i1.5963
<![CDATA[The conception of universe has been one of the significant subjects discussed in the Qur'an. Verses of Qur’an have always encouraged human beings to observe and reflect upon on the creation of universe, seen in Islamic teachings as a sign of God's existence and power. Cosmology is a discipline that concerns about the origin of universe. In Islam, this topic has been a heated debate that comes with deeply theological consequences, in terms of tawhid (belief in God). This research is a library research with using a historical approach to obtain data and conducting content analysis. This research aims to explain further the concept of Islamic cosmology of ‘Abd al-Ra’ūf al-Singkili, an Indonesian philosophical sufi master and thinker. Al-Singkili begins his conception of cosmology by focusing on the definition of universe. This study finds out that he defined universe as all things other than al-Ḥaqq. Universe is created by Allah as a sign to know His Existence. Al-Singkili stated that the universe was not created from nothing to being (creatio ex nihillo), but rather through an emanation (fayḍ). In explaining the concept of emanation, al-Singkili used two terms, namely "fixed entity" (al-a’yān al-ṡābitah) and "potential entity" (al-a’yān al-khārijiyyah). Both potentials, according to him, are a shadow of God. The fixed entity is a direct shadow of God, while the potential entity is a shadow of the fixed entity. So, it can be concluded that everything other than God (nature) comes from Him, and its existence depends on the His being.]]>
<![CDATA[On Understanding Religion: A Study of Abdul Karim Soroush’s Thoughts ]]>
<![CDATA[Anshori, Muhammad -]]>
<![CDATA[ KALAM Vol 14 No 1 (2020) ]]>
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.v14i1.5994
<![CDATA[This paper discussed the method of understanding religion according to the views of Abdul Karim Soroush. The main question of this paper is “What is the adequate method to understand religion according to Abdul Karim Soroush?”, and “How to do that?" It found out that Soroush has differentiated religion from human’s understanding of religion. In the context of the study of religious knowledge, the Qur’an must be distinguished from its exegesis, and the Hadith from its syarah (explanation). If they are not distinguished, said Soroush, we risk to put human’s understanding of religion at the same level of that of the Qur’an and the Hadith. They are obviously not the same. While the Qur’an is based on revelation, human’s interpretation of the Qur’an is a result of rational thinking. This means, religion is absolute and human’s understanding of the religion is relative. In understanding religious texts (the Qur’an and Hadith), Soroush also maintained the conceptual theory of contraction and expansion. This theory is regarded as one of Soroush’s original thoughts with regard to an endeavor of understanding religion: it is for this reason that his thoughts are significant to the contexts in which we are now living Islam.]]>
<![CDATA[Demak Sufism: Moderation of the Java Islamization in XVI Century In the Study of The Manuscript of Suluk Syeh Bari ]]>
<![CDATA[Riyadi, Muhammad Irfan]]>;
<![CDATA[Muzakki, Mohammad Harir]]>;
<![CDATA[Hasanah, Nurul]]>
<![CDATA[ KALAM Vol 16 No 1 (2022) ]]>
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.v16i1.6069
<![CDATA[Islamization of the archipelago, especially in Java, took place peacefully in Demak period of the XV - XVI centuries. The retribution of walisanga with its sufism teachings was able to embrace Javanese mysticism in the embrace of Islam. The realization of this attitude of peace (penetration pacifique) without conflict shows that sufism has played an attitude of moderation such as appreciation, tolerance, and inclusive attitude so as to attract the sympathy of Hindu-Javanese mystics into Islam. This paper is intended to reveal how Islamic moderation occurs in Demak, for it is studied by an authentic Sufi manuscript published by Demak written by Sunan Bonang under the title Suluk Syeh Bari. This manuscript is studied using the content analysis method by prioritizing the concept of moderation. This study concludes that Suluk Syeh Bari by Sunan Bonang is the foundation for the teachings of moderate Islamic Sufism since the beginning of Islamization in Java. His moderation teachings include 1) inclusive attitudes in the spirit of divinity, 2) perfection of the soul, realizing noble, wise, and open minded. 3) Open attitude and tolerance towards others through the teachings of Sufism, Ridlo, and always happy. 4) Respect religious acculturation. This attitude will be inherited by his two students, namely Sunan Kalijaga and Syeh Siti Jenar, who gave birth to acculturative Islam (Islam of the archipelago).]]>
<![CDATA[Theological Teachings of The Qadiani Ahmadiyya and The Jehovah’s Witnesses: A Comparative Study ]]>
<![CDATA[Fitriani, Fitriani]]>;
<![CDATA[Arifinsyah, Arifinsyah]]>
<![CDATA[ KALAM Vol 15 No 1 (2021) ]]>
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.v15i1.6583
<![CDATA[Plurality in Indonesia has been dealt with a variety of religious sects that hold ‘controversial’ concepts of aqidah (religious creeds). Example includes the Qadiani Ahmadiyya and the Jehovah's Witnesses. This paper aims to study the core of religious teachings of the two sects, and how they are different from the mainstream. This work is a qualitative research with a comparative method, used to explore the diversity of religious understandings of the sects under study. This work found that both sects share some similarities as well as differences. concludes that there are similarities and differences between the two. The Qadiani Ahmadiyya denies Muhammad as the last messenger and believes that Mirza Ghulam Ahmad who is a prophet, and has received God’s revelation. Meanwhile, the Jehovah's Witnesses rejects the doctrine of Trinity and hellfire, believing that mankind will live eternally and God almighty will not torment people forever in hell. It can be concluded that these understandings are considered unique and often seen as deviating from the mainstream teachings.]]>
<![CDATA[Theosophy of Human Concept in Pangestu: Sufism Perspective ]]>
<![CDATA[Bakri, Syamsul]]>;
<![CDATA[Wahyudi, M. Agus]]>
<![CDATA[ KALAM Vol 15 No 1 (2021) ]]>
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.v15i1.7135
<![CDATA[The study of humans has so far been dominated by Western schools of thought. As shown by psychoanalytic theorists, behaviorists, and cognitive theorists. Meanwhile, studies on humans that are sourced from local thinkers do not seem to have been discussed much by scholars. As the human concept that developed in the Pangestu mysticism in Indonesia. This article aims to examine the human concept according to the Pangestu school in terms of the process of human creation, the purpose of human life, and the relationship (union) of man with God. This study uses a descriptive qualitative approach. The results showed that human creation was caused by courtship from God or what is called Tri Purusa. Meanwhile, the purpose of human life is union with God or it is called ittihad and hulul. This study concludes that the teachings about humans in the Pangestu school are identical to those in Islamic philosophy and mysticism.]]>
<![CDATA[Integralis-Moderat: Potret Politik Mohammad Natsir ]]>
<![CDATA[Nursahid, Fajar]]>;
<![CDATA[Fata, Ahmad Khoirul]]>
<![CDATA[ KALAM Vol 14 No 2 (2020) ]]>
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.v14i2.7147
<![CDATA[Some scholars conclude that someone who believes in the unity of religion-state tends to have resistance to modern Western political ideas and institutions. This view is rooted in the history of the emergence of modern political concepts and institutions which are the antithesis of medieval European political institutions, namely theocracy. As opposed to the absolutism of the Church of the Middle Ages, modern political ideas make all that is colored religious-political integration into a negative. This blurry picture has also hit the Islamic world to this day. By using a historical approach, this paper raises the political ideas and actions of the General Chairman of the Masyumi Party, Mohammad Natsir. He is a prominent Islamic political figure who carries the idea of state-religion integration. This article focuses on discussing the construct of Natsir's religion-state integration paradigm, and Natsir's political attitude towards Western political concepts. This article finds that Natsir does believe in the necessity of unifying religion with politics, however, he can accept modern Western political ideas and institutions. More than that, Natsir actually rejected absolute political institutions such as theocracy or monarchy. Thus, it can be concluded that the proponents of the idea of state-religion integration are not always anti-modern ideas (such as democracy) or support an absolute political system such as theocracy. Natsir became clear evidence of an integralist as well as moderate.]]>
<![CDATA[Moderate Islam in Yusuf Qardhawi's Perspective ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>;
<![CDATA[Iskandi, Iskandi]]>
<![CDATA[ KALAM Vol 16 No 2 (2022) ]]>
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.v16i2.7158
<![CDATA[In today's contemporary era, we often witness the appearance of a fierce, anarchist face of Islam that instigates various forms of social violence. Whereas the portrait of Islam presented by radical circles is not absolute and the only correct Islamic construction. This is because the religious construction that they present socially to the wider community in their rigid, intolerant, and sometimes anarchic form is only one of the results of their reading of the fundamental Islamic doctrines: the Qur'an and the Sunnah which are multi interpretative. It is at this point that presenting a reading of Islam with a moderate style becomes very significant. One of the contemporary Muslim scientists who has done many readings while presenting a portrait of moderate Islam is Yusuf Qardhawi. In most of his works, Qardhawi presents a moderate Islamic discourse. According to Qardhawi, one of the most fundamental characteristics of Islam is wasathiyah which means moderate. This article seeks to explore the construction and application of Yusuf Qardhawi's moderate Islamic thought with a critical-philosophical approach.]]>
