Kalimah Jurnal Studi Agama dan Pemikiran Islam
Kalimah is journal of Religious Studies and Islamic Thought published by Faculty of Ushuluddin, University of Darussalam (UNIDA) Gontor, Indonesia. Kalimah is a semi annual journal published in March and September for the developing the scientific ethos. Editors accept scientific articles and result of research in accordance with its nature is a journal of Religious Studies and Islamic Thought.
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<![CDATA[Menjajaki Kemungkinan Islamisasi Sosiologi Pengetahuan ]]>
<![CDATA[Muhammad Imdad]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.287
<![CDATA[In the discussion of epistemology, the study of objectivity led to the disciplines of sociology. The principal thesis of the sociology is that there are modes of thought which cannot be adequately understood as long as their social origins are obscure. In its association with the project of Islamization of contemporary knowledge initiated by Syed Muhammad Naquib al-Attas, sociology turns out supporting one of the basic assumptions of this project; whereas science has their own value (value laden). In al Attas’s view, science has worldview, intellectual vision, and psychological perception which play a key role in interpretation, formula, and deployment of knowledge understood in perspective of certain civilization. It means, any knowledge that is read and then developed by particular civilization, will be loaded with values constituted that civilization. When we get that sociology came from Western civilization could not be separated from the burden of civilization accompanying it, worldview approach will be most appropriate to trace back and explain Islamization of sociology of knowledge. One of figures that has a close view with sociology of knowledge is Karl Mannheim, with his theory of Relationism. Mannheim’s keywords are ideology in the form of concept born from political conflict, and the utopia which is the opposite of the ideology mentioned in the form of intellectually oppressed group who wanted social change. This paper is going to elaborate possibilities of Islamization of sociology, the theory of Relationism presented by Karl Mannheim. This study concludes that Relationism is same with relativism and different from Islamic worldview conceptually.]]>
<![CDATA[Wali Allah menurut al-Hakim al-Tirmidzi dan Ibnu Taimiyyah ]]>
<![CDATA[Lilik Mursito]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.292
<![CDATA[The discussion about wali presented in the early time on the hand of al-Hakim al Tirmidzi, which reaps number of responses from Muslim scholar because of his misleading. One of them is Ibn Taimiyyah. Al-Hakim and Ibn Taymiyyah have their own view about wali with several distinctions. In the definition of wali, al-Hakim al-Tirmidzi used more general language than Ibn Taimiyyah, as well as characteristics, how to be wali, the classification, concept of karamah, and the concept of khatm al-awliya’. According to writer, al-Hakim al-Tirmidzi’s view about wali able to deepen our understanding about Sufism, meanwhile Ibn Taimiyyah’s view will led us to comprehend Sufism from modernist point of view. This paper conclude that: both of figures seen that wali of Allah are the servants submissive and obedient in running His command; according to al-Hakim al Tirmidzi, degree of wali can be reached purely from Allah’s bounty and the effort of servants themselves, while Ibn Taimiyyah seen that the degree could be reached in the way of faith and piety of the servant; al-Hakim al-Tirmidzi seen that karamah is the most urgent for wali, while Ibn Taimiyyah did not; al-Hakim al-Tirmidzi utilized the quality of deeds to measure the best people and purity of heart to measure the best wali, while Ibn Taymiyyah utilized the quality of deeds as the assessment standard to measure best people and wali.]]>
<![CDATA[Teori Atom menurut Asy’ariyyah ]]>
<![CDATA[Hasan Syadzili]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.288
<![CDATA[Al-Asy’ariyyah is one of school of thought in Islam came from the hand of Abu Hasan al-Asy’ari. Asy’ari’s pattern of thought tried to harmonize of both ratio and text implicating the concept of universe as thing constituted from number of atom and accident. This concept had been criticized by several figures. However, al-Asy’ariyyah assert that Allah created something in the way of atom to show His power. In addition, they consistently contend by their ontological view that God’s will is the foundation of the regularity and harmony of this universe. This opinion is important to be known came in the middle of three large school of thought: school of Salafiyah initiated by Imam Ahmad bin Hanbal known by their highly textual method in the making of text as source and instrument to understand Islam; second, school of Islamic philosophy that comprehend aqidah based on ratio as the only source of knowledge; and third, school of Mu’tazilite combine between ratio and text while making ratio as a determinant if the text founded contradict with the rational truth. So al-Asy’ariyyah give a form to their thought dynamically with several features mentioned. According to al-As’ariyyah, the reality of body or thing consists of atom known as al-juz’u alladzi la yatajazza’. This theory is improved later by al-Asy’ariyyah in order to reduce the universe to regular subjectivities which led to God’s will that qadim thus encouraging human to put a faith God as only cause of everything exists. This paper will examine carefully the theory of atom in the view of al-Asy’ariyyah, also present a discussion about the divinity that happen between the mutakallims.]]>
<![CDATA[Kritik al-Ghazali terhadap Kekekalan Alam ]]>
<![CDATA[Sahidi Mustafa]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.289
<![CDATA[The concept of the creation of universe offered by Neo-Platonism philosopher such as al-Kindi, al-Farabi, and Ibnu Sina are philosophical concept existed and came as an early moment of development of Islamic philosophy interrelated to God, ultimately about his Existence and Characteristics. One of the topics is how God created the universe. According to al-Farabi and Ibnu Sina, God created this universe by way of emanation in order to prevent Himself from the new attitudes. Consequently, universe has eternal feature (qadim) as God as well, in the case of everything overflowed from qadim is also qadim. Al-Ghazali refuted this theory because it contradicted with al Qur’an’s thought which clearly explained that God created the entire universe. The universe should not qadim and it means that God existed in the first, and then created universe later as we know today. On the contrary, in the view of Muslim philosopher, the universe should be qadim because God created it from all eternity. For them, it is impossible that God existed by Himself without any creation before. God, according to them is impossible to be changed, so that is impossible as well if God changed from did not create yet before and then creates. Al-Ghazali persistently opposed the concept of eternity. Al Ghazali saw if this universe is qadim so it is impossible that universe created by God. The concept of qadim will led to the conclusion that universe born by itself, it was not created by God. This critique has been written by al-Ghazali in Tahafut al-Falasifah. This paper will present the concept of eternity which was discussed by al-Farabi and Ibn Sina and al Ghazali’s critique toward it as well.]]>
<![CDATA[Relasi Islam dan Negara: Wacana Keislaman dan Keindonesiaan ]]>
<![CDATA[Cecep Supriadi]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.285
<![CDATA[Islam is not only religion but also a political and legal ideology that has been realized in a world of power and widespread in many countries to this day. Islam showed the whole culture that includes religion and state which is based on the concept of the state and the pure Islamic teachings. The relationship between Islam and the State in the context of Indonesian-ness has always been an interesting thing to be discussed. Mutual attraction between the Nationalists Islam and the Secular Nationalists still continues to this day. Religious life in Indonesia is unique. In the constitution that was approved since the inception of this state, is still being debated in the realm of application. The application of moral values perfectly into the goal for the state and statehood. On the other hand, the life of the compound causing some groups want to live in a liberal and secular. System based on their assumption, making Indonesia as a secular state can accommodate minorities. That will create an ideal state of life. However, the Indonesian constitution that exists today asserted that Indonesia is not a secular state.]]>
<![CDATA[Relasi Akal dan Hati menurut al-Ghazali ]]>
<![CDATA[Ahmad Arisatul Cholik]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.290
<![CDATA[In Western intellectual tradition, ratio has been seen all this time not only as the source of knowledge but also human behavior. This tradition formed the view toward knowledge which raised rationalism and number of Western school of thought up that become the principle of Western civilization up to now. This view is certainly different with Islamic tradition, when ratio could not be separated from heart as a substance knowing rational problems, empiric, or metaphysics. It means that in the view of Islam, truth is not limited in the physical realm but in metaphysic as well. Therefore, knowledge produced from ratio should be related carefully to heart. According to al-Ghazali, ratio and heart could not be separated each other as these substance could not be separated from another substances. The relation between ratio and heart actually led human to the truth. Al-Ghazali’s statement about this relation in fact begun from his view about dimension of soul, that became the source of physical dimension of human in psychological context, motored by ‘aql and qalb. In this paper, writer concluded that: first, ‘aql and qalb are smooth and soft; second, ‘aql is only limited to the issue of intelligence, when qalb also able to reach truth in spiritual matters as well; the heart’s capability to reach a metaphysical realm is always supported by rational knowledge, but this knowledge is not enough to avoid qalb from mistakes except by accepting religious knowledge that came from the prophets.]]>
<![CDATA[Konsep Ilmu dalam Islam ]]>
<![CDATA[Achmad Reza Hutama al-Faruqi]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.286
<![CDATA[Concept of science in Islam has its own universal dimension, metaphysic and empiric, and diffenrent from sciences came from Western worldview which limited in empiric dimension. It will be in the case that the concept of science in Islam is one of integral part of Islamic worldview; so that it has its own characteristics differed from another concept of science in other civilizations. Science according to Islamic worldview is not only cover substance of knowledge, but becomes important element in civilization as well. Related to the important of position of science, number of scholar such as Ibnu Khaldun, Imam al Ghazali, or Syed Muhammad Naquib al-Attas gave several features of science to know which one has higher priority, to be associated with how the concept of science in Islam decided later. From the discussion offered by the scholars, it will be understood that science in Islam not only encompasses theology and law, but also there is a row of other sciences such as physics, biology, and so forth need to be studied. The acquisition method of each branch of sciences have their own approach, both of internal and external sense, khabar s}a>diq, and the third is intellect. A Muslim should solidly hold the Islamic tradition and not too impressed with the tradition of Western scholarly even it looks more attractive.]]>
<![CDATA[Kritik Fakhruddin al-Razi terhadap Emanasi Ibnu Sina ]]>
<![CDATA[Imron Mustofa]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v13i2.291
<![CDATA[In order to uncover the existence of this universe, human will find two man theories about how God created this universe: Theory of Emanation and Theory of Creation. In the view of Theory of Emanation, this universe was transmitted from the Transcendent Being trough a hierarchical levels; while Theory of Creation taught that the beginning of universe as the creation of The One Almighty God. It is interesting that every single opinion have their argumentation supported by number of famous philosopher, such as Ibn Sina who supported Theory of Emanation, and Fakhruddin al-Razi who refuted that idea and declared that Theory of Creation is more legitimate. Ibn Sina’s theory evidently was an improvement from the theory of movement owned by Aristotle. According to this theory, every entity has potential and action aspect. Movement is the process from the potential to the action, and its process can take place because of supporting cause. These causes led finally to the Prime Cause defined as unmoved mover. In the perspective of Ibn Sina, this ‘Prime Cause’ is God that Wajib al-Wujud. Wajib al-Wujud led later to the main argument of Ibn Sina about the existence of God. Al-Razi did not agree with Ibn Sina’s theory. From here, al-Razi launched his criticism against Ibn Sina’s thought about the Theory of Emanation. This paper will discuss further about al-Razi’s critique toward Ibnu Sina’s concept of God which focusced on the theory of movement and singularity.]]>
