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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 193 Documents
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Peran Perempuan dalam Politik menurut Yusuf Al-Qardhawi Asif Trisnani; Wenning Windiarti; Hidayatus Sa'adah
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 19, No 2 (2021)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v19i2.6412

Abstract

Today women in the political stage are actually not a stranger in the world since ancient times. The direct or indirect role of women has its own influence. The discourse of women's involvement in politics by providing a 30% quota, is still a controversial discourse, as well as other gender equality issues. In essence, women and men have the same rights and obligations in law and government, as stated in article 27 paragraph 1 UUD 1945.Many women refuse by limiting women's steps. One view states that women should stay at home, serve their husbands, and only have a domestic role and should not be involved in politics. This view is reinforced by the fuqaha. The famous contemporary scholar of this century Yusuf Al-Qardhawi who has different views and opinions on the involvement of women in politicsHe sees that the above argument is not only textual, but the context must also be considered and considers men and women to be a mukallaf, required to worship Allah, uphold religion, carry out obligations, perform amar ma'ruf nahi munkar, have the same rights to choose and be elected, so that there is no strong argument for the prohibition of women from participating in politicsAl-Qardhawi allows women to carry out social roles as judges with some special terms and conditions. Because according to him, this position does not conflict with social interests. On the contrary, social interests actually require the involvement of women. With this, it can be said that the fatwa above emerged due to socio-political influences. In this case, al-Qardhawi is moderate. Whereas in the matter of the president, the representative council is not at all identical with the leadership of a caliph or amirul mu'minin who is individual but the leadership of the president, the representative council that is currently developing is collective, not individual.
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.
Paradigma Kesejahteraan Sosial Islam: Tinjauan Sejarah Praktik Pemerintahan Umar bin Khattab Tri Ahmad Faridh
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i1.6774

Abstract

AbstractThis study aims to explain the paradigm of social welfare in Islam, especially that which has been practiced in the history of Umar bin Khattab's government. This study is a qualitative study with a literature study approach. Meanwhile, the data analysis uses Miles and Huberman's model analysis, which the data will be reviewed with modern social welfare paradigms, such as the residual paradigm, the institutional paradigm, and the developmental paradigm. The results of the study show that the Islamic social welfare paradigm during the reign of Umar bin Khattab fits into the developmental paradigm, which has also used by ideal pilot countries for the social welfare sector. Caliph Umar had a welfare system and institution, baitul mal and diwan-diwan which regularly, permanently and proactively provided universal social welfare assistance and services for all members of society, including for non-Muslims. Caliph Umar's social welfare development efforts were not only curative, short-term and emergency consumption aimed at disadvantaged groups, but there were also efforts to promote a kind of social insurance. Caliph Umar also was implementing universal public policies, making social investments and comprehensive socio-economic development. This Islamic social welfare paradigm is based on the principle of cooperation, social solidarity, and the principle of socio-economic justice for all members of society. All of them also is based on spirituality, responsibility towards Allah and awareness of the hereafter.Keywords: Social Welfare, Umar bin Khattab, Residual Paradigm, Institutional Paradigm, Developmental Paradigm AbstrakKajian ini bertujuan untuk memaparkan paradigma kesejahteraan sosial dalam Islam, khususnya yang telah dipraktikkan dalam sejarah pemerintahan Umar bin Khattab. Kajian ini adalah kajian kualitatif dengan pendekatan studi pustaka. Adapun analisis data  menggunakan analisis model Miles and Huberman, dengan mengkaitkan data temuan dengan teori paradigma-paradigma kesejahteraan sosial modern seperti paradigma residual, paradigama institusional dan paradigma developmental. Hasil kajian menunjukkan paradigma kesejahteraan sosial Islam di masa pemerintahan Umar bin Khattab sejurus dengan paradigma developmental, yang juga dipakai di negara-negara percontohan ideal di bidang kesejahteraan sosial modern. Khalifah Umar telah memiliki sistem dan lembaga kesejahteraan berupa baitul mal dan diwan-diwan yang secara reguler, permanen dan mapan proaktif menyediakan bantuan dan layanan kesejahteraan sosial secara universal bagi segenap anggota masyarakat, termasuk bagi non-muslim. Usaha pembangunan kesejahteraan sosial Khalifah Umar tak hanya yang bersifat konsumsi kuratif, jangka pendek dan darurat yang ditujukan kepada kelompok-kelompok tak mampu saja, namun juga ada usaha untuk memajukan semacam asuransi sosial, selain juga melaksanakan kebijakan-kebijakan publik yang universal, melakukan investasi sosial dan pembangunan ekonomi-sosial yang komprehensif. Paradigma kesejahteraan sosial Islam ini dilandasi oleh prinsip kerjasama, solidaritas sosial, serta prinsip keadilan sosial-ekonomi bagi semua anggota masyarakat yang dilandasi atas tanggungjawab spiritual terhadap Allah dan keakhiratan.Kata kunci: Kesejahteraan Sosial, Umar bin Khattab, Paradigma Residual, Paradigama Institusional, Paradigma Developmental
Al-‘Ilāj al-Nafsī ‘inda al-Ḥakīm al-Tirmidzī; Dirāsah Naqdiyah li ‘Ilm Nafs al-Sulūkī Muhammad Faqih Nidzom; Rohmah Akhirul Mukharom
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i1.7129

Abstract

In modern society, the development and progress of technology have impacted various psychological problems. While Modern Psychology, especially Behavior, has not been able to provide a solution, so needed a concept to provide solutions to human psychological problems; tahdzibun nafs is a concept to human psychiatric issues. This psychotherapy concept differs from the others, and it uses the concept of tahdzibun nafs, and Hakim Tirmidzi is one of the Sufi scholars who do not mix with western thought. This research uses the Sufism approach, which aims to explore the concept of psychotherapy according to judge Tirmidhi based on inner experience and his understanding of the Quran and hadith. He explains the concept of tahdzibun nafs to overcome human psychiatric problems. The Concept requires one to reach the level of Lubb in the level of heart, which consists of sadr, qalb, fuad, and lubb using tahliyah nafs, takhliyah nafs, tajliyah nafs to achieve nafs muthmainnah. It’s because the source of mental health lies in the healthy heart that always loves God.
Imam al-Syāfi’ī dalam Kesarjanaan Barat: Tesis Schachtian dan Kritik Terhadapnya Ayub Ayub
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v1i1.6612

Abstract

 Abstract Based on his study on the works of Imam al-Shafi'i, Joseph Schacht (d. 1969) formulated a thesis that raises doubts about the authenticity of the hadith narrations and the reliability of traditional Islamic historiography.This article will discuss the thesis and its responses in the context of the methodological assumptions of Western scholarship. Therefore, this paper will firstly explore these assumptions and methods before demonstrating their application in the debates of Western scholars about Imam al-Syafi'ī, both those who reject the reliability of the Islamic tradition and those who support it. This research is a literature research with content analysis approach. This paper concludes that after Schacht, many Western scholars used his method or developed their own thesis on al-Shafi'ī in line with Schacht’s thesis, however, many scholars also have criticized the Schachtian theses and methodology. The dialectical process must be understood as an implication of the historical critical method they use. This method is built on assumptions that are the result of the historical experience of the Western civilization. In other words, the method is far from absolute and universal, and therefore open to criticism.Keywords: Imam al-Syāfi’ī, Western scholarship on Islam, Islamic intellectual history, Orientalism AbstrakMakalah ini akan mediskusikan posisi Imam al-Syāfi’ī (w. 820) dalam tesis-tesis sarjana Barat dan implikasinya dalam narasi sejarah intelektual Islam. Salah satu narasi utama dalam kesarjanaan Barat yang muncul dari kajian terhadap Imam al-Syāfi’ī adalah adanya anggapan yang meragukan autentisitas hadis dan realibilitas historiografi tradisional. Tesis tersebut terekspresikan dengan tegas dalam karya-karya Joseph Schacht (w. 1969). Artikel ini akan mendiskusikan tesis tersebut dan respon-respon terhadapnya dalam konteks asumsi-asumsi metodologis kesarjanaan Barat. Oleh karena itu, makalah ini juga akan mengurai asumsi dan metode tersebut sebelum menunjukan pengaplikasiannya dalam perdebatan sarjana Barat tentang sosok Imam al-Syāfi’ī, baik yang mereka yang menolak realibilitas tradisi Islam maupun yang mendukungnya. Penelitian ini merupakan penelitian literatur dengan pendekatan konten analisis. Makalah ini menyimpulkan bahwa setelah Schacht, banyak peneliti yang memakai metode atau mengembangkan tesisnya tentang al-Syafi’i, namun demikian banyak pula peneliti yang mengajukan kritik. Proses dialektika tersebut harus dipahami sebagai implikasi dari metode kritik historis yang mereka gunakan. Metode ini dibangun di atas asumsi-asumsi yang merupakan hasil dari pengalaman sejarah Barat. Dengan kata lain, metode tersebut bukan sesuatu yang mutlak dan universal sehingga tetap terbuka untuk dikritisi.Kata Kunci: Imam al-Syāfi’ī, kajian Islam di Barat, sejarah intelektual Islam, Orientalisme  
Kritik Konsep Humanisme Islam Muhammad Arkoun Sahri Sahri
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i1.7532

Abstract

Arkoun merupakan sarjana Muslim kontemporer. Ia memandang bahwa kondisi umat Islam terbelenggu oleh kekakuan berfikir tentang agama dan mempertahankan kekakuan itu tanpa adanya inovasi baru untuk menjawabi persoalan yang berbeda sesuai zaman, sehingga tidak ada kemaksimalan dalam berpikir. Artikel ini bertujuan untuk mendeskripsikan, menjelaskan, dan menganalisis konsep humanisme Islam Mohammed Arkoun dan menjelaskan respon Islam dalam wacana humanisme. Penelitian ini merupakan penelitian kualitatif pustaka, dengan pendekatan deskriptif-analisis, yakni pendekatan yang digunakan untuk mendeksripsikan data-data yang didapat kemudian dianalisis kemudian disajikan dalam bentuk deskripsi. Adapun sumber utama data dalam penelitian ini ialah karya-karya Mohammed Arkoun dan Miskawayh, sedangkan untuk sumber sekunder dalam penelitian ini merujuk pada artikel, data, jurnal dan buku yang mengkaji perihal Mohammed Arkoun. Hasil penelitian ini menunjukan bahwa Mohammed Arkoun merupakan ilmuan Muslim yang terpengaruh  oleh tokoh Barat sekaligus trauma oleh sejarah Barat. Hal ini dapat dilihat oleh usahanya dalam mengkritik otoritas ulama-ulama klasik dalam menjelaskan ilmu-ilmu keislaman, khususnya ilmu tentang al-Qur`an. Selain itu, penelitian ini menyampaikan kekeliruan dalam konsep humanisme yang dibawa oleh Arkoun.
Pemikiran Metafisika Syah Waliyullah Nur Shadiq Sandimula
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i1.6686

Abstract

 Metaphysics is a very important study in a knowledge discourse since it becomes the basic philosophy of a worldview of science. Among the Muslims who investigate the study of metaphysics is Shah Waliyullah al-Dihlawi. Al-Dihlawi had his metaphysical thoughts which are concerned regarding how Muslims should perceive the world around them. To discover his metaphysical beliefs, we should investigate his works that examine the topics of metaphysics. This research initiates by mentioning a brief description of al-Dihlawi intellectual biography and social background in his times to comprehend how his metaphysical thoughts were developed. A qualitative study was employed in this research by using descriptive analysis based on the historical-philosophical approach. Afterward,  the scope of study of metaphysics was defined by classifying it into a study of ontology, theology, cosmology, and psychology to identify its concepts within al-Dihlawi works. This research shows that al-Dihlawi in the study of ontology had made clear that 'existence' is the reality itself (wujud munbasith) which is universal that was brought into existence by the Transcendent of Existence which is God. On theology, al-Dihlawi followed the Ahl al-Sunnah wa al-Jama'ah madhhab by affirming attributes of God and negating any similarities between God and the creations. On Cosmology, al-Dihlawi explained the beginning of creation and the connection between the spiritual and material world. And finally, on psychology, al-Dihlawi believed that the soul is the pure inner essence of a man which is originated from the Higher Realm that being placed into the material corpus and by that, it has a duality of inclination.
Traces and Modern Islamic Thought in Southeast Asia: Malaysia, Pattani and Mindanao Asman Asman; Tamrin Muchsin
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i1.6901

Abstract

This study talks about the ethnicity of the Southeast Asian community known as Malay Muslims. However, in the trail of pedestrians there are social gaps that are influenced by mindsets and politics that cause Muslims to be divided so that they are marginalized in certain countries, especially in Asian countries. Islamic historians argue that Southeast Asian Islam is categorized as a cultural area that is quite influential from the seven regions of Islamic culture in the world, such as Malaysia, Pattani and the Philippines. The focus in this discussion is How are Modern Islamic Traces and Thoughts in Malaysia, Pattani (Thailand) and in Mindanou (Philippines)?. The method used in this study is a qualitative type of literature while the approach used in this study is a historical approach. The results of this study are the occurrence of tensions between Malay Muslims in Malaysia, Thailand and the Philippines is caused by religious, ethnic, cultural and political issues brought into the state so that the conflict is getting hotter and until now there is no solution for peace for Asian countries that conflicted.
Makna Agama: Studi Komparasi Pemikiran Wilfred Cantwell Smith dan Karen Armstrong Hasse Jubba; Dian Septi Purnamasari; Rifa Nurul Isnaeni; Prasna Hestu Swasta
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 1 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i1.6766

Abstract

Thinking and reformulating the meaning of religion is the responsibility of academics and religious people worldwide. Religion, a medium to feel the presence of God, has a strategic role in solving its adherents’ problems. This article seeks to discuss the thoughts of Wilfred Cantwell Smith and Karen Armstrong since their thought have a strong influence on the religious issues for academics and religious scholars in the world. The thoughts of the two figures in religious studies become a source of knowledge to broaden insights and perspectives and a reflections process related to human diversity and religious interpretation. Through literature study, the researchers find that the two figures emphasize that religion is not static but dynamic. It develops along with human interests and needs. However, some other substantial differences provide a gap to discuss in finding a more contextual meaning of religion.
Al-‘Alāqah bayna Mabādi’ ‘Ilm Al-Tasawwuf wa ‘Ilm Al-Fiqh inda Imam al-Ghazali Rif'at Husnul Ma'afi; Aidil Putra Syurbakti; Maria Ulfa
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 20, No 2 (2022)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v20i2.8116

Abstract

One of the major contributions of Imam al-Ghazali through his book Ihya' Ulumuddin is the discussion of the close relationship between Sufism and fiqh. It is said so, because there are differences in understanding and conflict between groups who tend to pay too much attention to fiqh and ignore tasawuf and even deny it. Some other groups are immersed in the flow of Sufism so that they seem to ignore the Shari'a with the excuse that they are close to Allah SWT. Through Ihya, al-Ghazali explained that Sufism and Jurisprudence cannot be separated from each other, but must be practiced simultaneously. The goal is to reach an inner feeling that is touched by the wisdom in the worship. Like prayer, if the conditions are met, a Muslim should present a humble heart by understanding every meaning of dhikr in it. Likewise zakat, if the physical requirements have been fulfilled, a Muslim should hasten zakat with the intention to cleanse the heart of miserliness and avoid being riya'. In fasting, basically it is not enough just to refrain from eating and drinking, but the essence of fasting is to refrain from doing anything that is hated by Allah SWT and also to refrain from lust and worldly desires.

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