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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 15, No 2 (2017)" : 8 Documents clear
Manhaj al-‘Ilāj al-Rūḥiy li Mudmina al-Mukhaddirāt bi Ma’had Inābah Surabaya Anisa Nabela
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1492

Abstract

Spiritual psychotherapy is a way or method to deal with diseases which is related to the spiritual. This method is used for the purpose of increasing faith and monotheism through murāqabah only to Allah SWT alone, in order to obtain compassion from Him. One of the institutions that apply this method is Pondok Inabah Surabaya. In this Pondok Inabah, the application of therapy by healing the victims of drug addicts through psychological methods based on norms, rules and values in Islam, based on the Qur'an and Sunnah. Spiritual therapy at Pondok Inabah also applies the Sufi order method. In some cases a medical approach is also used. The method of spiritual therapy applied in Pondok Inabah Surabaya is all spiritual or spiritual activities using the method of the Qadaryah Naqsabandiyah Order which is central in spiritual therapy of students, such as: dzikr khāfī and dzikr jahr, ṣalāt, bath repentance, and kafarãt fasting. The time required in spiritual therapy is six months. Within six months, the students have to do a lot of spiritual activities, so the guidance on their mental health can be well controlled. To achieve mental health, they are required to set intentions seriously, beginning with repentance, submitting to God, and improving morals. Thus, there will be a love for God, so they can forget their dependence on drugs.
Terminologi Wasaṭiyah dalam al-Qur’an Muttaqin Muttaqin
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1488

Abstract

This paper discusses the concept of wasaṭiyah as one of seminal concept in several verses of al-Qur’an. The research focuses on five verses of al-Qur’an representing words of wasaṭiyah. The words are: wasaṭan (fair and chosen people) in al-Baqarah [2]: 143, fawasaṭna (middle) in al-‘Ādiyāt [100]: 5, awsaṭ (from average food) in al-Maidah [5]: 89, awsaṭuhum (the most moderate of them) in al-Qalam [68]: 28, and al-wusṭa (salah of wusṭa) in al-Baqarah [2]: 238. According to its etymology, there is no strong correlation among these words. However, if it approached further by study tafseer, the correlation of one another will be found. Wasaṭiyah is the seminal concept, which should be existed in every Muslim life. It has its own characteristics, which demonstrate the existence of people who admitted themselves as Muslim. Such as to be justice, to avoid the despot, to be truthful, and the all of these features prove is them as good people. In other hand, these words have similarity in accordance with the terms of definition and terminology. It can be traced from the views of Muslim Scholars such as Abdullah Abdul Muhsin al-Turkiy, Abdullah bin Sulaiman al-Ghafili, and Ali Muhammad al-Salabiy.
Uṣūl al-Barajmātiyah fī Ḍaui al-‘Aqīdah al-Islāmiyah Moh. Isom Mudin; Syamsul Hadi Untung
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1493

Abstract

Pragmatism is one of contemporary issues in Greek philosophy which was later developed by the number of modern figures such as William James, Webster and Charles Sender Pierce. Pragmatism is generally defined as a school of thought which considers everything based on every principle of benefit that it owned, knowledge for instance. Human seek the knowledge in order to make their life better. Due to the fact that pragmatism is built on the foundation that validity of an act and its value is evaluated from the advantages as its consequent, then everything shoul adhere to the principles. Pragmatism, in its progress, approves the harmony between the mind and human actions. Furthemore, the standard of absolute functions or benefits are referred back relatively to the subject. At this point, of we review the prgamatism from religion perspective, it could convey us to the relativism of truth. It can be concluded here that as an idelogy brought from the perspective of philosophy and religion, pragmatism should be strictly criticized from the view of Islam according to its negative implications toward religious understanding. This paper will try to elaborate on pragmatism chronologically, related to its contribution and relation toward Islamic Studies, expressing its principles associated with the perspectives of knowledge, akhlaq, and religiuos norms.
Teologi Asy’ari dalam Kitab Tafsir (Analisa Metode Ta’wil Tafṣīlī dalam Memahami Ayat Istiwā’) Abdulloh Dardum
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1489

Abstract

Among the mutasyābihāt verses, there are verses which speak about Allah SWT substances, such as verses about hands, eyes, face, istawa', and so on. This article specifically tries to expose and review the ta'wīl tafṣīli method used by the mufasir in understanding the Istiwa' verses. Some of the mufasir mentioned in this article are Ibnu Jarir al-Thabari (w. 310 H), Abu Bakr Ahmad al-Razi al-Jassas al-Hanafi (w. 370 H), Abu al-Laith Nasr bin Muhammad bin Ahmad bin Ibrahim al-Samarqandi (w. 375 H), Abu Hasan Ali bin Muhammad al-Mawardi (w.450 H), Abu Hasan Ali bin Ahmad al-Wahidi al-Naisaburi (w. 468 H), Abu Muhammad Abdul Haq bin' Athiyyah al-Andalusiy (w. 541 H), Fakhruddin al-Razi al-Shafi'i (w. 606 H), Abu Abdillah Muhammad bin Ahmad al-Ansari al-Qurthubi (w. 671 H), Nasiruddin Abdul Khair Abdullah bin Umar ibn Muhammad al-Baidawi al-Shafi'i (w. 685 H), Abu al-Barkat Abdullah bin Ahmad al-Nasafi (w. 710 H), Abu Hayyan al-Andalusiy (w. 754 H), and Abdurrahman bin Muhammad bin Makhluf Abu Zaid al-Tha'alabi (w. 875 H). Using the ta'wīl method, it was found that the majority of the mufasir did not understand istawa' literally. They do not believe that the meaning of istawa' is that Allah sits or stays at the 'Arsy. They turn the meaning of istawa' from its literal meaning to another meaning which corresponds to His greatness traits. They interpret istawa' with istawla or qahara which means to dominate or to conquer. The choice of the ta'wil method is a logical consequence to reinforce Asy'ari's ideology which believes that Allah exists without any place.
Fenomena Kekerasan Bermotif Agama di Indonesia Yuangga Kurnia Y
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1494

Abstract

Makalah ini akan mengkaji tentang landasan kekerasan atas nama agama. Banyaknya kekerasan yang dialamatkan “atas nama agama” membuat wajah agama menjadi keji dan menakutkan. Agama yang diplot sebagai suatu institusi yang menenangkan dan menyatukan umat manusia justru dianggap berpotensi memecah belah umat dengan berbagai doktrin dan dogma yang “haus darah”. Kekerasan atas nama agama cenderung melahirkan tuduhan terhadap kaum ekstrimis, fundamentalis dan radikalis tanpa mempertimbangkan definisi terhadap kata-kata tersebut secara tepat dan benar. Melalui kajian pustaka yang bersumber pada data dari dokumen dan literatur, penulis berusaha memaparkan konsep ajaran kasih sayang dalam agama-agama besar dunia seperti Islam, Kristen, Hindu dan Buddha sebagai landasan penolakan terhadap penggunaan kekerasan yang mengatasnamakan agama. Kesimpulan yang didapat adalah adanya politisasi agama oleh pihak-pihak yang tidak bertanggungjawab yang melihat besarnya potensi agama untuk meraup keuntungan pribadi. Mereka berbicara sebagai “perwakilan” Tuhan dan menggunakan ayat-ayatNya demi kepentingan golongan tertentu. Untuk menanggulanginya, perlu pengajaran yang tepat terhadap pemahaman ajaran agama, terutama ayat-ayat suci yang seringkali dijadikan sebagai dasar pijakan dalam rangka melancarkan aksi kekerasan atas nama agama. Disamping itu, penghapusan fanatisme buta, pendidikan agama sejak dini yang mengenalkan adanya dialog antar agama dan budaya juga dibutuhkan. Pendidikan agama bukan sekadar mengajarkan ajaran agama yang diimani, tapi juga mengenalkan tradisi agama lain dalam rangka saling menghargai antar penganut agama. Saling menghargai di sini bukan dalam artian menyamaratakan Tuhan dan kepercayaan sebagaimana yang digaungkan oleh pendukung paham pluralisme agama
Gerakan Dakwah Ahmadiyah (Studi Kasus Jamaah Ahmadiyah Indonesia Desa Manis Lor Kecamatan Jalaksana Kabupaten Kuningan Jawa Barat) Abdul Syukur
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1490

Abstract

In 2005, the Indonesian Ulama Council (MUI) issued a fatwa No. 11/ MUNAS/ VII/ 15/2005 on ‎the Ahmadiyah school. This fatwa established three important points which affirm the ‎apostasy of the Ahmadiyah school. Ahmadiyah misappropriates as it regards Mirza Ghulam ‎Ahmad as the last prophet, a very distorted view of the true teachings of Islam. In Manis Lor ‎Village, Jagalaksana, Kuningan district, there was a community of Ahmadiyah followers ‎named Jamaah Ahmadiyah Indonesia (JAI). This research was done by plunging directly into ‎Manis Lor Village. There were some interesting findings, among them was the fact that this ‎group had done the dawah in an organized manner by involving preacher (muballigh) who ‎voluntarily expres their readiness. Mubalig is also scholed, sworn and settled in an ‎environment where the Jemaah were located. The muballig also has the support of a ‎qualified financial. A muballig in charge of fostering and serving full-tme worshipers. On the ‎other hand, because mubalig only concentrates on nurturing and serving Jemaah, all the ‎burden of living expenses of mubalig and his family becomes dependent on the JAI ‎organization.‎
Peradaban Islam Madinah (Refleksi terhadap Primordialisme Suku Auz dan Khazraj) Ummu Salamah Ali
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1495

Abstract

Di antara salah satu sifat negatif bangsa Arab sebelum kedatangan Islam adalah taasub yang berlebihan terhadap kabilah dan keturunan mereka. Sifat taasub terlihat pada prinsip mereka yang memegang teguh tribalisme serta primordialisme kesukuan. Sebuah sikap yang menganggap bahwa kabilah atau suku merekalah yang paling unggul, mulia dari pada suku-suka lainnya. Kondisi ini menjadi tantangan tersendiri bagi Rasulullah SAW dalam rangka menyampaikan risalahnya dan menyatukan bangsa Arab tersebut. Sebab, menyatukan mereka di bawah satu panji kepemimpinan tidaklah mudah. Hal tersebut sudah terlihat pada periode Mekkah, dimana selama kurun waktu 13 tahun Rasulullah berdakwah, belum memberikan hasil yang signifikan, apalagi membentuk satu tatanan kenegaraan yang beradab. Sementara itu, di Madinah suku Aus dan Khazraj selaku dua suku terkemuka juga saling bermusuhan. Hal ini terlihat sebelum hijrahnya Rasulullah SAW. Namun kondisi itu berubah setelah Rasulullah berhijrah. Dimana beliau sebagai utusan Allah yang tajam visi dan misinya, mampu mengatur strategi dalam melenyapkan paham primordialisme kesukuan antar mereka. Sehingga menjadikan mereka saudara seiman dan seakidah. Bahkan beliau mampu membentuk negara Islam Madinah di tengah paham primordialisme kesukuan tersebut, serta menyatukan mereka dalam satu komando walau masyarakatnya berbeda ras, suku dan agama. Pada akhirnya terciptalah rasa saling tolong menolong dan toleransi yang begitu tinggi antar mereka, serta terwujudnya negara yang penuh dengan kedamaian dan berperadaban.
Al-Syahādah fī al-Islām wa al-Naṣāra (al-Jawāb ‘ala Mafhūm al-Najah fī alTa’addudiyah al-Dīniyah) Harda Armayanto; Alia Syahida
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v15i2.1491

Abstract

The safety discourse found in religious pluralism becomes a serious problem among the religions. Religious pluralism comes to offer a new concept in which salvation belongs to all religions. Everyone, whatever his religion, has the same chance to enter heaven. In fact, every religion has a unique concept of safety and special requirements to achieve it. The requirement in Islam is syahādat and in Christianity is the creed. In Islam, if you want to be saved, then you must embrace Islam by testifying that there is no god but Allah and testifying that Muhammad is His messenger. Whereas in Christianity, if he wants to be saved, he must be baptized by acknowledging his belief in the God of the Trinity, Maryam the mother of Jesus, and the Church. Thus, this paper attempts to reveal the concept of Syahādat in Islam and Christianity in response to the concept of salvation in religious pluralism. To find the similarities and differences between Syahādat and the creed. In this way it can be proved that the concept of salvation in religious pluralism which states salvation applies to all religions is wrong. Proven with the different conditions of salvation between Islam and Christianity. If the conditions are different, of course the results are also different.

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