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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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Kritik al-Ghazali terhadap Kekekalan Alam Sahidi Mustafa
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 2 (2015)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v13i2.289

Abstract

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.
Konsep Makrifat menurut Ibnu Athaillah al-Sakandari Moh. Isom Mudin
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 2 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i2.610

Abstract

This paper discusses about the concept of makrifat and its relevance to the spiritual in modern era. Sufi’s makrifat is not the result of speculative reasoning, but the result of direct testimony. Therefore, the problem to be answered about the essence and experience of divinity has always been a mystery. By analyzing critically, this study resulted in the finding that the concept of makrifat according to Ibnu Ata Allah is the essence of tauhid that combines Islam, Iman and Ihsan. He has explored the aspects of ‘jadzab’ in reaching makrifat. The spiritual experiences toward the essence of divinity which is not represented in the form of witnessing the absolute oneness (syuhūd al-aḥadiyyah) became the main characteristic of his makrifat. This condition is contrary to the ideology of modern materialism that nullify the spiritual and assume that the physical world is the essence of everythings. Thus, according to Ibnu Ata Allah, makrifat has found a great momentum wherein it reach this level, ‘ārif must look at the world on Allah’s will. Besides that, an ārif will see at the absolute oneness (syuhūd al-aḥadiyah) which is outside the scope of human reasoning when they get the level of wusṣūl in makrifat form. The view that be felt by ‘ārif bi Allāh give their psychological side affects. They felt fanā, jam`, ghaibah, sakr and another more perfect condition. The testimony and their spiritual condition affecting their vision on the world. Where they watched fi`l by fi`l, ṣifah by s}ifah also dzāt by dzāt .
The Doctrine of Seventh-day Adventist Church on‎ Food According to Ellen G. White Asep Awaludin; Jamal Jamal; Muttaqin Muttaqin
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 16, No 1 (2018)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v16i1.2513

Abstract

This study aims to understand the concept of food according to Ellen G White ‎based on the teachings of Seventh-day Adventist Church. The object of this ‎research is all about healthy lifestyles following Old Testament as a reference. ‎Ellen recommends her pupils to consume healthy and nutritious food, as well as ‎prohibits consuming foods that can disturb their condition. In order to achieve an ‎objective mentioned above, this research utlizes a theological-normative approach; ‎with an intention to reveal Ellen’s interpretation for the doctrine of food regarding ‎the authenticity values founded within Old Testament. Accordingly, both descriptive ‎and analysis method are executed to analyze this topic altogether with religious ‎notions and the ideas of nutritionists. This research results a number of ‎conclusions: First, the types of food nutrients are good elements for health of ‎human body in accordance with the Biblical rules are: fruits, grains, vegetables, ‎and any other crops. Second, Ellen also permitted another type of meals besides ‎what has already mentioned above such as bread, cake, egg, milk, cheese, and fruit ‎juice because these dishes sanify and affect good behavior for human. Moreover, ‎those foods are also easily to be obtained among the poors. The types of foods ‎prohibited by White, however, are tea, coffee, meat, tobacco, and alcoholic ‎beverages, for instances. The reason behind it is  that those meals are derived from ‎animal nutrients and  possibly causing illness to the body.Those diseases are: ‎tuberculosis, cancer, and complications toward entire organs of human body. The ‎tea and coffe, in the other hands, affect headache, wakefulness, heart palpitation, ‎indigestion, trembling, and even leads to deviate behavior.
Pengaruh Skeptisisme terhadap Konsep World Theology dan Global Theology Ahmad Saifulloh
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 11, No 2 (2013)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v11i2.93

Abstract

Scepticism, in a socio-historical study of philosophy in the West, appeared to have large considerable portion compared with the theories. Scepticism, here means is making a the point of view caution, suspicion, and not directly justify the theory of truth. With all sorts of implementations it generates in the philosophy discourse, Scepticism has become one of the methods to reach the truth. But in terms of theology, it gives a different effect. Scepticism has made the standard of truth of the religions is not based on the ‘truth claim’ that is essentially owned by each religion anymore. Truth is human subjectivity. ‘World Theology’ concept presented by Wilfred Cantwell Smith, the concept of Global Theology presented by John Hick is two discourses of religious pluralism doctrine which affected by scepticism.
Problem Sosiologis Pluralisme Agama di Indonesia Ahmad Khaerurrozikin
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 13, No 1 (2015)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v13i1.280

Abstract

Todays religious pluralism has become a social fact that struck Indonesia, sovereign state with a population that consists of various religious backgrounds. This religious diversity allegedly has led to a wide variety of conflicts have snatch many human lives. Based on this phenomenon, many proficient from various disciplines trying to find a solutions or approaches to resolve that problems. One of solution that is carried by applying the theory of religious pluralism which predicted powerful enough to reduce the conflict between religious communities. So the religious people in Indonesia can live together in peace, secure, sobriety, tolerance, and mutual respect. Pass through religious pluralism is also expected that no religious believers who think that their religion is the most correct. While other religions wrong, the obeyers must repent, in otherwise would receive doom, inserted to hell, and so on. A glance, the idea of religious pluralism looks like a promising solution in order to reconcile the religious community, containing expectations and human values are sublime. But who would have thought, behind it all religious pluralism was not the right solution to reconcile the religious community. He even enemy of religions. The religious pluralism stow a lot of problems, including the theological problem.
Kritik atas Kritik al-Fadi terhadap Gramatikal al-Qur’an Hasan Ansori
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 17, No 1 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v17i1.2941

Abstract

Charging an authenticity of al-Qur'an is not something new in the realm of ‎Qur’anic studies. They who criticize al-Qur’an seemed to think that they were able to find ‎out an error in al-Qur'an. In fact, there is no single accuse toward al-Qur'an lasts long ‎nowadays. One who was known criticize al-Qur’an was ‘Abdullah ‘Abd al-Fadi, a Saudi ‎Muslim wrote book ‘Is the Qur'an Infallible?’ Al-Fadi was very confident and defiance to ‎say there were 243 errors in the Qur'an so that al-Qur’an is not as sacred as most Muslims ‎believe in. In his book, al-Fadi mentions ten topics discussing errors he found in al-‎Qur'an, including grammatical errors in Qur’anic language. By reviewing al-Fadi's work, ‎this paper presents several examples of errors stated by al-Fadi, coming with an attempt to ‎counter them by referring to ideas of Muslim scholars, especially grammatical experts and ‎interpreter (mufassir). This paper conclude that al-Fadi's charge is not true. All the ‎grammatical errors of the language put forward by al-Fadi can be refuted through proper ‎grammatical argumentation and it seems that al-Fadi did not understand the Arabic rules ‎properly before indicating errors of Qur’anic grammar before accusing it.‎ 
Iman dan Kesehatan Psikis Perspektif Said Nursi (Kajian Psikoterapi dalam Risale-i Nur) Hamid Fahmy Zarkasyi; Jarman Arroisi; Amal Hizbullah; Dahniar Maharani
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 18, No 1 (2020)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v18i1.3694

Abstract

This paper try to reveal the approach used by Badi’uzzaman Said Nursi in Islamic Psychotherpy discourse, and try to undestand his method in mantaining morals and spirituals value and bettering it.  Also this paper is aimed to focus on Nursi’s approach and method that differentiate him from other Muslim schoolar and psychologist. The approach bacground will be disscused here as well as it reason and aim of Nursi’s approach toward this issue. Nursi’s works is not merely an intelectual contemplation but as a direct respons to various problems he faced and is faced by Turkish society at that time. This paper use qualitative methode (library research) which focused to respon the main problem. Therefore, it is critical to put his works into context of faith which is the guidence of live. With his works, Risale-i Nur, Said Nursi introduce Metode Imani answering and giving solutions to moral degradation that spread all over the world. His approach in psychotherapy develop  a deep understanding about the concept of faith and its impact upon the live.
Alam dalam Pandangan Abu Hamid al-Ghazali Irwan Malik Marpaung
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 12, No 2 (2014)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v12i2.240

Abstract

Pernyataan bahwa alam ini muncul bersamaan dengan Zat Tuhan berimplikasi kepada adanya persaingan antara alam dengan Tuhan dalam eksistensinya. Benarkah Tuhan yang menciptakan alam? Jika benar, kapan Tuhan mulai menciptakannya? Dan mengapa Tuhan tidak menciptakannya pada waktu yang lain? Di antara para Filsuf Muslim pun terdapat ragam pendapat yang jika kita salah dalam memahaminya, akan menyebabkan seseorang mengingkari eksistensi Tuhan. Salah satu pendapat yang cukup menarik untuk dicermati adalah konsep alam menurut al-Ghazali. Ia merupakan salah satu filosof dan teolog Muslim yang terkenal yang dengan kedalaman ilmunya membuat ia digelar sebagai hujjah al-Islam. Makalah ini akan membahas konsepsi al-Ghazali tentang alam yang tersusun terutama dari kritik al-Ghazali terhadap argumentasi para filsuf berupa argumen Tarjih dan Murajjih, argumen Taqaddum Zamani, argumentasi al-Imkan, serta argumen materi. Melalui makalah sederhana ini akan dipaparkan pemikiran al-Ghazali mengenai alam, sekaligus membantah beberapa konsep para filosof barat dengan nas-nas yang otentik.
KEBEBASAN BERAGAMA DAN PROBLEMATIKA HAM UNIVERSAL Akhmad Muamar
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 11, No 1 (2013)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v11i1.484

Abstract

Today, human rights are always referenced as a measure of freedom to behave. This model of human rights is a typical Western worldview and forced to be applied in all areas, including in converting to other religions. Indeed, human rights and freedom of religion are containing the freedom to follow or embrace any religion or belief which believed. Everyone has the freedom, either individually or community, in public or private space, to manifest his religion or belief in teaching and worshiping. These rights andfreedoms are not absolute. If someone demands his rights, he is required to fulfill the obligations of human. Moreover, human rights are essentially limited by the rights of others. The existence of the universal Declaration of Human Rights brings a new problem, because of one of its clause guarantees and protects a person’s right to change his religion or faith. This is certainly contrary to Islam which forbids its ummah to change their religion. Because of this problem, the paper discusses the problems related to universal human rights and religious freedom.
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.

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