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Kalimah Jurnal Studi Agama dan Pemikiran Islam
Published by Universitas Darussalam Gontor
ISSN : 14129590     EISSN : 24770396     DOI : ‎10.21111‎
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Languange, Linguistic, Communication & Media Social Sciences
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.
Arjuna Subject : Seni dan Humaniora - Filsafat
Articles 8 Documents
 1 
Search results for , issue "Vol 14, No 1 (2016)" : 8 Documents clear
Aliran Batiniah; Dulu dan Sekarang Kholili Hasib
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.362

Abstract

Batiniah is a particular faith that believes the most important quality in everything spirituality (batin), not physically (zahir). Batin is the essence and nature (hakikat), whereas zahir is unreal sightings. This faith goes into several sects that form their own beliefs. Its influence gets into the sects of Shi’ism philosophy, Ibahiyah, and others. In it development of faith gives influence to the teaching of syncretism, pluralism, and abortion of beliefs to sharia obligations. Finally, some famous scholars paid attention to their teachings. For example Imam al-Ghazali who wrote a special note of criticism against this sect in his book Faḍāiḥ al-Bāṭiniyyah. He explained that the characteristics of Batiniah is to deny the literal meaning of the Qur’an and Hadith. In addition, Imam Abu al-Fadl Qadi Iyad, in al-Syifā bi Ta’r īfi Ḥuqūq al-Muṣṭafa, explained that Batiniah, are those who believes that sharia and a large part of the message brought by the Prophets did not correspond to their inner meaning. This doctrine actually is a mixture of the teachings of Neo-Platonism, Aristotelian philosophy, Zoroastrianism, Judaism, and Islam. So that Batiniah can be said as the faith of syncretism comes into the sects of Islam. Although it has grown and divided since it’s beginning, the basic beliefs are still consistent, that the batin is real and zahir is not real. Thus it tends to trust dualism, the essentials of everything is batin, not the zahir.
Pengaruh Orientalis terhadap Liberalisasi Pemikiran Islam Abbas Mansur Tammam
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.358

Abstract

The liberalization of Islamic thought, which is considered and proclaimed as “renewal of Islamic thought,” did not come from the core concepts of Islam, it came from the outside of Islamic concepts (read: Western). Initially, the Western-Christian liberalism is an extension of the sophism, with ever implicated in Greece. Among the important figures is Heraclitus, Democritos and Protagoras. Although they received fierce opposition from Socrates, Plato and Aristotle, but liberalism got a new fresh air in the heyday of the Roman. This sophism trend, later gave birth to the relativism of truth, which is also the spirit of liberalism itself. Worse, liberalism was brought to Islam, the emergence of which can be traced to the Arabian Peninsula, Albania, and Syria. While in Egypt, Sultan Abdul Hamid II gave a note that a few Egyptian stunned with Western ideas, taking liberalism as a way of salvation. By using justifications of Qur’anic verses and hadiths, interpreted unilaterally, the liberalist thought was a tajdid to Islamic thought. The spirit (power) of liberalism is in the distribution process of using old methods, that is the tradition of orientalism, misionarism, and imperialism. The basis of liberalist support can be traced to some of the states concerned with it, such as the United States, Britain and France. Finally, this simple article will briefly try to uncover how this all happened.
Teologi Ibrahim dalam Perspektif Agama Yahudi, Kristen, dan Islam Muhammad Afdillah
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.363

Abstract

This paper is intended to examine the theology of Abraham who is the father of Judaism, Christianity, and Islam. The three religions have debated on several issues and fought in several battles. The one way is to break the wall that stood around them to know the origin of the three religions. Here, Ibrahim is a single actor as a way to answer the similarities and differences of the three religions. The story of Ibrahim still inspires the believer of all three faiths to become good Jews, Christians, and Muslims. Because the Abrahamic ethic is to maintain the pure monotheism, that there is no god except Allah, without any interruption and intervention of paganism and polytheism. Generally, this research is based on the history of mankind, and focuses on the study of the Bible and the Holy Qur’an. Through this research, the writer found few differences and similarities in the Bible and the Qur’an about the life of Abraham. Firstly, that Abraham will be the patriarch of the nations and the major religions. Secondly, Abraham is spiritual journey which an inspiration for Jews, Christians, and Muslims in performing their religious rituals. Then, the writer also found that the theological concept built by Abraham is monotheistic (tawh}i>d) and totally (ka>ffah) self-surrendering (aslama) totally to the Almighty God; rejecting all forms paganism and polytheism.
Kritik Pandangan G.H.A. Juynboll terhadap Ilmu al-Jarh wa al-Ta’dil Arif Chasanul Muna
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.359

Abstract

The orientalist assumed that the method of ahl ḥadīts is only focused on the sanad analysis. Beyond that, they also give a critic of the sanad analysis methods and assume that is problematic. Among orientalists who discuss sanad is G.H.A. Juynboll. Besides, he agreed with his predecessors about the uncomprehensiveness method of ahl ḥadīts, Juynboll also argued that the aforementioned sanad analysis method. According to him, the science of al-jarḥ wa al-ta’dīl -which is the most important aspect in sanad analysis was deeply problematic, the reason can be traced from two sides; the first, the narrators (al-rāwi) assessment standards are not objective. The fact is, more assessments are based on the opposite (regionalism); it’s mean that in the early days of the hadith narration there were conflicts between one region to anothers, so that the narrators of the region refused to narrate from another regions. For example, the conflicts occurred between the narrators of Medina and Iraq or between Iraq and Syria. Secondly, a lot the terms have evolved over time, thus there occured various meanings among them. Therefore, through this article the writer will try to criticize this opinion and examine the level of Juynboll understanding to the methods of ahl ḥadīts analysis, especially on the issue of al-jarḥ wa al-ta‘dīl. Afterward, seeing to what extent the actual accuracy of the criticism is given by orientalist (in this case Juynboll) to the method of ahl ḥadīts.
al-Imam Ibnu Taymiyah wa Arauhu fi al-Qadaya al-’Aqaidiyyah Syamsul Hadi Untung; Nofriyanto Nofriyanto
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.364

Abstract

Ibnu Taimiyyah is one of the famous Muslim Scholars in Islamic history. He was also a theologian who supported the salafi movement. His Kalam thoughts are fascinating to be analyzed. Therefore, this paper will discuss Ibnu Taimiyyah’s thoughts relating to several themes on Kalam in one sides: Iman, Tawhid, Allah’s attributes, major sins, seeing Allah, al-Qur’an as His Kalam, and human actions in the world. From this simple research it comes to conclusion that Ibnu Taimiyyah agreed with Salafi scholars in the classification of Tawhid which divided into three: Tawh}i>d Rubu>biyyah, Tawh}i>d Ulu>hiyyah, Tawh}i>d asma>’ wa s}ifa>t. On another side, the discussion will be in regards to Iman, Ibnu Taimiyyah considered as iman connected to words and actions, sometimes may increase while other times it may decrease; people who have comitted major sins, Ibnu Taimiyyah saw it as a matter of judgement solely up to Allah. This idea differs from that of the Khawarij, Mu’tazilah and Murji’ah. In matter of human actions of Ibnu Taimiyyah, a human cannot be forced or coerced (laysa bi majbu>r) and also cannot freely decide independence from God, but there is the will of God within. This is different from the Jabariyah and Qadariyah view. The next aspect of the discussion covers the ability or chance to see Allah. According to Ibnu Taimiyyah, every single Mu’min will see Allah in the day of judgment which differs from the Rafidhah, Jahmiyah and Mu’tazilah view. Finally this paper will discuss the al-Qur’an as the kalam of Allah and that the al-Qur’an is not created by man.
Nazariyat Ibnu Bajah ‘an al-Nafs Rif’at Husnul Ma’afi; Faiq Nebukadnezar
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.365

Abstract

The soul is one of the central issues focused on by prominent Muslim philosophers due to its crucial role in constructing thoughts, acts, and human behaviour. One of these eminent philosopher was Abu Bakr Muhammad bin Yahya bin Bajah or who is more commonly known as Ibnu Bajah. Although he discussed the soul at great length, he did not explicitly define what it is, such as what other philosophers had tried to do. However, Ibnu Bajah expressed what is known about the soul by the improvements of al-Jism al-‘Ali (the Automatic Body), which has 4 kinds of strengths: to consume, to sense, to move, and to talk. Man with these in one word herit strengths are able to direct his body to grow and live in order to fulfill his physical needs, and at the same time pursue and attain information, knowledge, and understanding. It is important to acknowledge that the human mind reaches its perfection with the aid of rational knowledge. The rational knowledge enables them to understand the matter essentially, and when man may attain ultimate happiness. Therefore human perfection is the combination and interrelation between the active mind and rational view working together. This correlation will be attained gradually, with knowledge representing rational objects from material objects, then transcending it to relate with the active mind. Human knowledge then begins from the sense of representation of the object physically, abstracting its representation by the power of imagination, interpreting the meaning in the mind from the senses. Thus if will deliver humans to the right knowledge of himself and the active mind.
‘Uluww al-Isnad dalam Periwayatan Hadis Abu Muhammad al-Husain bin Mas‘ud al-Baghawi Romlah Abubakar Askar; Abdurrahim Yapono
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.361

Abstract

Abu Muhammad al-Husayn Ibnu Mas’ud al-Baghawi (450-516H) was one of the leading scholars in Tafsir (Quran exegesis), hadith (prophetic tradition), and fiqh (Islamic legal jurisprudence) in his era. He was categorized as muta’akhirūn (scholars who came later on) and was instrumental in the development of these three disciplines. In the field of exegesis, he was among the scholars who used al-Ma’tsūr, (commentary stylist), relying on the verses of the Qur’an, hadith, and the statements from the followers of the tabi’īn (the followers of the followers). This can be found in his recorded work Ma’ālim al Tanzīl. In the field of hadith, he preserved the narration method and presenting a new approach by merging some patterns of hadith narration from several books of hadith in his work known as ṭarīqah al-Jam’u (combination [amalgamation] method). This pattern will not occur unless there is the existence of other transmission lines as a second chain of narration used to produce ‘uluww al-Isnād (the noble sanad) or nuzūl al-Isnād (descent sanad). It is recorded in his works: al-Jam’u baina al-Ṣaḥīḥain, Sharḥ al-Sunnah and Maṣābiḥ al-Sunnah. In the field of Jurisprudence, he was amongst those mujtahidin from the Shafiee school of thought, recorded in his Majmū’ ‘al-Fatāwā, al-Kifāyah fī al-Furū’ and Kitāb al-Tahdzīb. This paper aims to examine one of al-Baghawi’s skills in sanad collection which is the uluww al-isnād and nuzūl al-isnād, recorded from his two works Ma’ālim al-Tanzīl and Syarḥ al-Sunnah. The quantitative, qualitative and comparative approach has been used in this study to give an authentic description of the terms ‘uluww al-isnād, nuzūl al-isnād from al-Baghawi. Studies have found there are many examples of uluww al-Isnād and nuzūl al-isnāds contained in the patterns of al-Baghawi’s chain of narration towards the Ṣaḥīḥayn of al-Bukhari and Muslim as the mustakhrij (the validator of both).
Kritik Nalar Hermeneutika Paul Ricoeur Daden Robi Rahman
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 1 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i1.360

Abstract

Hermeneutics was born and developed in the West, specifically in response to the theological problem of Christianity, and always claimed to be an effective solution to the interpretation of Scripture. With existence of various schools, hermeneutics has also various shades and resulted different interpretations. Such as Schleiermacher, followed by Wilhelm Dilthey and Emilio Betti as initiators of hermeneutics methodology. Martin Heidegger and Gadamer followed with their ontological hermeneutics, and continued by Habermas with his critical hermeneutics. After that, the critical ontological hermeneutics initiated by either Paul Ricoeur, or Rudolf Bultman with his theological hermeneutics, and Derrida with his deconstructive hermeneutics. Among those schools, the writers interested in reviewing the hermeneutics of Paul Ricoeur which represents a distinctive theory of interpretation. His idea considered to be a bridge of the fierce debate between methodological traditions and philosophical traditions represented by Emilio Betti and Hans Georg Gadamer. The thought of Ricoeur was also claimed as a mediator between the positions of the romantic tradition of Schleiermacher and Dilthey with philosophy hermeneutic by Martin Heidegger. In another side, he was placed as a combination between the two great philosophical tradition, that’s German phenomenology and France structuralism. Furthermore, the thought of Ricoeur is a revision to the thought of Dilthey about explanation (erklären) and understanding (verstehen). Through this paper, the writer will attempt to unravel the thought of Paul Ricoeur, and in the end, will clearly known the position of Ricoeur among other hermeneutics initiators.

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