CHAPTER I
INTRODUCTION
A. Background
Islam is the best
religious according to the Qur’an which guanteed by Allah SWT. All of aspect also discussed in Islam, one of
them is Kalam science. that Kalam science is a discipline science
which discuss about divinity according to rational and logic argumentation
based on Islamic doctrine. Kalam science in general science popular with Islamic Theology. In this
science, someone can discuss about the divinity of Allah SWT which include the
characters, material and essence of Allah, the possition of mind and revelation
and so on.
Kalam
science emergence
after the death of the Prophet Muhammad PBUH where there are vacuum power to
become leader in Islamic doctrine. As we know that the period always continue
and not all of problem has explanation
in the Qur’an and the Hadith. This condition make the development of
mind power of human to make a decision about newest problem which no
explanation in the past. Certainly their opinion also use the Qur’an and the
Hadith to become foundation in their
thought. Beside of it, only special person who can and be received about their
thought. And this activities make and produce figures who can become leader in Islamic
thought. And then they can make modernity to develop Islam so that can adapt
with the generation.
The
figures of Kalam science
make a group in their generation and we can divide it into classical and modern
era. Here, we can’t ignored that somewhat the classical also give their thought
for modern thought. Because of that it is important to know about the
development Kalam science in the
world, especially modern Kalam science.
The thought of modern Kalam science can be used and
implemented in real to solve a problem which discuss about it. Here, the
writers discussed about some figures of thought
of modern Kalam science to make focuss in the discussion.
B. Formula of Problem
1.
What is the definition of Kalam science?
2.
What is the thought of Muhammad bin
Abdul Wahab?
3.
What is the thought of Muhammad
Iqbal?
4.
What is the thought of Muhammad
Abduh?
5.
What is the thought of Sayyid
Ahmad Khan?
C. Purpose
1.
To know the definition of Kalam
science
2.
To know the thought
of Muhammad bin Abdul Wahab
3.
To know the thought
of Muhammad Iqbal
4.
To know the thought
of Muhammad Abduh
5.
To know the thought
of Sayyid Ahmad Khan
CHAPTER II
DISCUSSION
A. The Definition of Kalam science
“Kalam” science in etimology of Arabic
dictionary is القولُ
= الكلامُ which has meaning “say, speak, talk”. The other terminology is
Islamic theology, which take from English, theology. William L. Reese defined theology to be a discipline
resting on revealed truth and independent of both philosophy and science[1]. In other that, Gove said that
theology is explanation about faithful, deed, and religious rational experience[2].
Beside of that, in terminology, Kalam science is a science which discuss about deity problems through logic
argumentation and philosophy. The definition of Kalam science has some
definitions, are :
انَّ هذَاالعلمُ
يعْتمد علَى البرَاهِيْنَ العَقلِيَّة فيمَا يَتعلَّقُ بِا العَقا ئدِ
الاِيمَانيّة ايِّالبحْثُ فىالعقَائدِ الاسلاَميَّةِ اعتمادًا على العَقْلِ
“This science (Kalam
science) has relation with aqidah imani in
fact founded by rational argument or science which has relation with Islamic
aqidah which started at logic”
2. Al-Farabi[4]
الكلاَمُ علمٌ يُبحَثُ
فيه عن ذاتِ اللهِ تَعالى وَصِفاتهِ واحوالِ المُمكناتِ منَ المبْداء واامعَاد على
قَانُون السلآمِ والقَيدِ الاخيرِ لإخْراجِ العِلمِ الإِلهيِّ لِلفلاسفَةِ
“Kalam science is a disciplin science which discuss about
material and character of Allah and His existence of all possibilities, started
with world problem until after dead problem based on Islamic doctrine. Finally,
the stressing is producting divinity science in philosophy.
3. Ibnu
Khaldun defined Kalam science
as[5]:
هُوَ عِلْمٌ يَتَضَمَّن الحجَّاجَ عن العَقائد الايما
نِيّةِ باِلأدِلّةِ العَقليّةِ
“Kalam science is a
disciplin science which concerned some argumentations about aqidah imani which reinforced by
rational propositions.
From
the definition above, we can know that Kalam
science is a discipline science which discuss about divinity according to
rational and logic argumentation based on Islamic doctrine.
B. The Thought Muhammad Bin Abdul Wahab
1. Biography of Muhammad bin Abdul Wahab
Muhammad bin Abdul Wahab was born in 1115 Uyinah in the town part of the city of Najad. During studying in Medina the teacher felt his future was concerned that, because of the sometimes extreme statements and incorrect ending of lisannya, to the extent that they say, "If Muhammad bin Abdul Wahab go for preaching, definitely he will mislead some people."While his father was still alive, Muhammad bin abdul Wahab is a type of a reticent, but after his father died in 1153, curtains that block his conviction was revealed.
Two aspects that help spread the Da'wah Muhammad bin Abdul Wahab applied to arab communities in the midst of Najad, namely:
a. Support the political system family Su'ud.
b.
Distance from civilization Najad
society, science and the authenticity of the teachings of Islam.
Thought
of Muhammad Ibn Abdul Wahab with a purification slogan of unity and resistance
to shirk is slowly undergoing development even managed to attract people's
attention away from such najad Amir Muhammad bin Ismail San'ani (1099-1186)
author of "Subulussalam" in syarahnya (Bulughul murom) who receive
and follow his teachings.
2.
The Kalam’s
thought of Wahabi school
Familiar with the Salafi wahabi
Foundation of thought against all forms of change in the life of mankind. When
Abdul Aziz bin Abdurrahman in 1344 Q became ruler of the two sacred haram
(Makkah al-mukarramah and madinah al munawwarah), had to be constructed and set
up the system of Government in accordance with the model of governance in
General when it is and changing patterns of life habits in accordance with the
wahabi Saudi Baduy-Najad.
And he approved the import of
products of modern technology when it is like the Telegraph, telephone,
bicycle, car and etc. This fire burns and his anger his followers who muta'shib,
led to the bloody tragedy of famous events in the history of the events of
"bloody Akhwan".
Ahmad Amin, Egypt, when the
writer discusses the Wahabi group, said that the thought of this thriving now
wahabi in fact 100 percent opposite thought wahabi in the past. Ahmad Amin
wrote: "Wahabi refused new civilizations and new civilizations and modern
demands, a majority of them believe that only Negaranyalah as Muslim countries,
while other countries are not Islamic countries because these countries have
created an innovation even distribute it and compulsory for their fight against
the State.
Ibn Sa'ud during his reign, he
faced two great powers and no other way except must choose one of them: first,
the nobles of religion living in Najad have roots thought of Muhammad bin Abdul
Wahhab who rejected all forms of hardware with changes and new civilizations.
Second; a new civilization in the current system of rule is very membutuhakn
the tekhnoligi modern tools.
The Government, take the Middle
Road of both these powers by way of the Islamic countries recognize the other
as Islamic countries and also in addition to reviving the teaching of their
religion also provide teaching of modern civilization and setting up the system
of Government based on the modern system of Government. Fortunately the Saudi
leaders had tired of serving the way of thinking and dried rules and rigid
thinking wahabi distancing Muslims from the sunnah and the entire historical
legacy of Muslims and destroy their holy sites place also denied all forms of
new discoveries and consider it as a heresy.[6]
The core teachings of the
wahabiini are:
a.
Divinity of the one true God and
absolute
b.
Return to the true teachings of
islam
c.
Cannot be separated from the Act of
trust, such as prayer and Almsgiving
d.
Believe that the Quran is not a
human creation
e.
A real belief in the qur'an and
Hadith
f.
believe in destiny
g.
Condemn all views and actions that
are not correct
C. The Thought Muhammad Iqbal
1.
Biography of Muhammad
Iqbal
Muhammad Iqbal was born in Sialkot in 1873. He comes from a
family of Brahmin caste of Khasmir. His father was the famous Nur Muhammad
saleh. His first teacher was his father and then he put a every to learn Qur'an.
Muhammad Iqbal was born in Sialkot in 1873. He comes from a family of Brahmin
caste of Khasmir. His father was the famous Nur Muhammad saleh. His first
teacher was his father and then he put a every to study the Quran.
After
that, he entered the Scottish Mission School. Under the guidance of Mir Hasan,
he was given the lessons of religion, Arabic, and Persian. After completing his
schooling in Sialkot, his Ascension goes to Lahore, a major city in India to
continue his studies at Government College, where he met Thomas Arnold, who
became a professor in philosophy at the University.
While studying in the city of India, he offers
some thought-provoking concepts such as, the necessity of development of
ijtihad and dynamism of Islam. This thinking emerged as a form of sepakatnya to
the development of the Muslim world nearly six centuries. The position of the Muslims suffered a setback. On the
development of Islam in the last six, administered from Canberra by the Muslims
in the neighborhood kejumudan caused the destruction of Baghdad as a symbol of
civilization, science and religion in the mid-13th century.Two years later he
pindak to Munich, Germany. In this University, he obtained his Ph.d in Sufism with
his dissertation entitled The Development of Metaphysics in Persia (the
development of Metaphysics in Persia).
He more or less lived in Europe for
three years. Upon his return from Munich, he became an advocate and also as a
lecturer. A book entitled The Recontruction of Religious Thought in Islam is a
collection of ceramah-ceramahnya since 1982 and is the greatest work in the
field of philosophy.
In the 1930s, he entered politics and
became Chairman of the Muslim League annual Conference in Allahabad, in 1931
and later in 1992, he participated in the round table conference in London to
discuss a new Constitution for India. In October 1933, he was in Afghanistan to discuss the formation of the University of
Kabul. In 1935, he became sick and grew worse after his wife died in it anyway,
and he died on April 20, 1935.[8]
2.
The Kalam’s Thought of Muhammad Iqbal
Islam in his
view rejects the old concept that nature is static. Islam, he says, maintaining
a dynamic concept and acknowledge the motion changes in the social life of
human beings.
Therefore,
humans with the ability to create his khudi changes. The magnitude of the award
he was against the motion and this change brought a dynamic understanding of
the Qur'an and Islamic law. The purpose of diturunnya Al-Quran, according to he
was raised so that human consciousness is able to translate and explain the
passages of the Qur'an are still global in the reality of life with the ability
of human reason and human dynamics that are always changing. Here's what the
formula of fiqh are called ijtihad, which he called as the Islamic principles
of motion in structure.
Therefore,
to restore a spirit of dynamism and rigidity and dump the Islamic stagnancyof Islamic law, ijtihad has to be redirected into
collective ijtihad. According to him, the transition of authority individuals
who represent the ijtihad of certain Islamic legislative institutions is the
only form that is most appropriate for the moving spirit in the system of
Islamic law that has been missing from the Muslims and calls upon Muslims to
receive and develop the results of the realism.As the majority view of
scholars, he split the ijtihat qualification into three levels, namely:
1)
Full authority: in deciding legislation
that is practically limited to the founder of the madhhab-madhhab only
2)
Relative Authorities: who is only
done in a certain boundaries from one madhab
3)
Special Authority: relating to the
determination of the law in the case of certain cases with no bound on the
provisions of the founders.
a.
Nature of Theology
Generally speaking
he sees theology as a science berdemensi the faith, basing on the essence of
monotheism (universal and inklusivistik). Inside there is a soul that moves in
the form of "equality, solidarity and kebebasmerdekaan". His views on
theological ontology makes it managed to see anomalies (storage) attached to
the literature of classical kalam science.
b.
Proof of God
In proving the
existence of God, he rejected the argument of the cosmological or ontological.
He also rejected the argument that teleologis trying to prove the existence of
God that governs his creation from the outside. Nevertheless, he received the
imamen teleologis Foundation (persists). To support this, he refused a static
view of the matter and accept the view of him as a structure of the Whitehead
incident in dynamic flow does not stop. Real characters that concept found him
in "a period of pure" his Bergson, who was not reached by the time
series. In "a period of pure", there is a change, but there is no
succession (replacement).
c.
Human identity
Understand the
dynamism of his influential contribution to human identity. A search of his
opinion about this issue can be seen from the concept of the ego, the central
idea in the thought of philosophical vindication. The word was interpreted with
personality. Humans live to know his personality as well as strengthen and
develop bakat-bakatnya, not vice versa, namely her personal debilitating, as
done by the Sufis who subdues the soul so that mortal with God.
d.
Sin
He is
expressly stated in the Qur'an that the quality is showing the teachings about
the freedom of the human ego that is creative. In this connection, he developed
the story of the fall of Adam (because of eating the forbidden fruit) as the
story contains a lesson about the "rise of the primitive condition of man
in the instinctive desires to control the possession of free personality that
he consciously, thus able to overcome indecision and tendency to disobedience"
and "the onset of the limited ego has the ability to have".
e.
Heaven and Hell
Heaven and hell, says he is a State, not a place. Figures about
both in the Qur'an is the appearance of an inner reality-appearance visually,
that is its nature. Hell, according to the formula of the Qur'an is "the
fire of God burning and soaring to the top of the heart", a
painful statement about human failure.
Heaven is a joy because getting the victory in overcoming various impulses that
led to the split.[9]
D. The Thought of Muhammad Abduh
Muhammad Abduh was born
on Mahallat
Nashr village Al-Buhairah district, Egypt in 1894. His fullname is Muhammad bin Abduh bin Hasan Khairullah. He didn’t come from rich people or blue
blooded. At first, he was sent by his father to Al-Ahmadi mosque, Tanta.
Because of the education system make bored, he only study for 2 years and go
back home with his brothers become farmer. When he went home, he got married
and in this time, he is 16 years old. He won’t continue his study, but from his
uncle’s support, Syekh Darwish, he come back to study. Syekh Darwish is someone
who give much influence gor his life before meet Jamaluddin Al-Afghani. Because of his merit, Abduh said “...he give me freedom for the prison of
ignorance”. After he graduated from Thanta, he continued his study in
Al-Azhar University on Phebruary 1866.
In 1871 Jamaluddin Al-Afghani came
to Egypt. When it happens, Abduh still become student. Abduh always come to
Al-Afghani’s meeting and he become Al-Afghani’s favorite student. Al-Afghani also support Abduh to become active
to write in social and politics. His modernity article majority published
in Al-Ahram journal, Cairo.
Muhammad Abduh also become
editor in state jurnalism of Egypt Government Al-Waqa’I Al-Mishriyyah in
1880, become director in Al-Waqa’i journalism in 1882 and published al-Urwah
al-Wusqa journal in 1884.
His creation which pulished
in journal or magazine majority required for freedom of thinking and modernity.
His opinion directed into fiqh scholar who debate about furu’iyyah problems. He has
purposed to found Pan-Islam to fight
West colonization, especially United Kingdom. In 1885, Abduh commanded by its journal to go United
Kingdom to meet national figures which has sympathy to Egypt people. In 1899,
Abduh become Mufti in Egypt and get this position after he
was dead in 1905.
2.
The Kalam’s Thought of Muhammad
Abduh
There are some thoughts
of Muhammad Abduh, are:
a.
The position of mind and revelation
There are 2 main problems which become focused of main thought Muhammad
Abduh, are[11]:
1)
Declared of mind from taqlid
fetter which make decrease of religious science development as it’s right of salaf al-ummah before the emergence of disunity; are direct
understanding from themain source, AL-Qur’an
2)
Repaired the style of language, both in daily conversation in the
government offices or writing in mass media.
Two main problems above
emergence when he saw rhe development of Islamic people in his generation. As
the explanation of Sayyid Qutub where the condition of Islamic people as “ a
society which frozen and rigid, closed the door of ijtihad, ignored the role of mind in understanding syari’at of Allah or do istinbath the laws, because
they feel enough about the creation from the past generation.
Based on two focusses of his
thought, Muhammad Abduh give big role for mind. According to Muhammad Abduh,
mind can know:
1)
The God and His characters
2)
The possition of life in the hereafter
3)
Happiness of soul in hereafter based on the effort to know about the God
and do good attitude. And the sadness according to the attitude which won’t to know the
Godand do bad attitude.
4)
Obligation to know the God
5)
Obligation to do good attitude and avoid bad attitude to reach happiness
in the hereafter
6)
Laws about it’s obligation
According to Muhammad Abduh, between mind and
revelation there aren’t controversy. And both of them can adaptable. If not,
there are 2 possibilities, are:
1)
The revelation has changed
2)
There are error in using logical mind
b. The freedom of Human
and Fatalism[12]
According to abduh, beside
has contemplative faculties, human also has freedom of choice, which become natural
character of human. If it is loosed, he is not human again but the other
creature. Human with their mind can think about their attitude and take decision
with their will.
c. The characters of God[13]
In a risalah, he said about the characters of God. Beside about problem
of that character is the essence of God or the others. He explain that all of
them in the over of human capability. So that, Abduh has tendency on opinion
where character is the essence of the God, although clearly said it.
d. The absolute desire of
God[14]
Because believe in freedom
and capability of human, Abduh saw that the God hasn’t absolute character. The
God has limited His desire with give freedom and power for human in create
their deeds.
Absulute desire of God also
limited by general sunnatullah. And
impossible deviate from His sunnatullah which has determined.
e. The justice of God[15]
Because ive big power in
mind and freedom of human, Abduh has tendency to understand and observe this
world not only from the absolute desire of God
but also from view and interest of human. He has opinion that this world
created for human interest and none of creature which didn’t bring advantage for
human.
f. Anthropomorfism
Because of God is in
spiritual world, ratio can’t receive doctrine that Human has physical
characters. Abduh give big power in mind, he has opinion that impossible the
essence and characters of God take the shape and soul of this nature. The word
of face, hand and so on must be understood according to the definition which
given from Arabic people for Him.
g. Saw the God
Muhammad Abduh didn’t explain
his opinion about God has spiritual character which can be seen by human with
their eyes in counting day after or not. He only said that someone who belief
in tanzih accepted that the God can’t explain with words
or conversations. The capability to see the God only given for special person.
h. God deed
Because of his opinion that
there are God deed which obliged, Abduh has same opinion with Mu’tazilah in
said that it is obliged for the God to do the best for human.
E. The Thought of Sayyid Ahmad Khan
1.
Biography[16]
Sayyid
Ahmad Khan is generation of Husein, the granchild of the Prophet Muhammad PBUH
and was born on Delhi in 1817 M. He
studied about religious science and studied about Arabic and Persian. He is
someone who like to read books. When he is youth, he work in East Indian
company and work as judge. But when in 1846, he came back to his mother
city in Delhi. In this place he can use
his time to study and consort with figures, religious scholars and studied and
understand about religious inheritance the golden era of Islam like Nawab Ahmad
Baksh, Nawab Mustafa Khan,Hakim Mahmud Khan, dan Nawab Aminuddin.
In Delhi, Sayyid Ahmad Khan begin to
create where the first creation is Asar As-Sanadid. And in 1855, he moved into Bijnore,
where in this place he still create important book about the history of India,
in 1861, he was founded an United
Kingdom school in Muradabad. And in 1878,
he also founded Mohammedan Angio
Oriental College ( MAOC ) in Aligarh which the best creation and influenced the
development of Islam in India
- The Kalam’s Thought of Sayyid Ahmad Khan
There are some thought
of Sayyid Ahmad Khan, are:
a. The possition of mind
and revelation[17]
Sayyid Ahmad Khan give big
reward for mind, althought he as Islamic people who piety and believe in God is
the revelation, but he has opinion that mind is not everything for human and
the power of mind only limit in relative
b. The deed of the God
He
has opinion that belief, power and freedom make human become free to determine
of desire and do activities according to their will. So that, his opinion like
in Qadariyah, for example human given by Allah some capabilities, one of them
is thinking like min. Thinking capabilities can realize human’s desire
according their will.
c. The opinion about taqlid
Islamic people who lived in
India get degeneration and decrease as Sayyid Ahmad Khan opinion because they
didn’t follow the development of period and has tendency to follow their past
generation, so that he rejected taqlid
doctrine.
d. The absolute desire of God
Sayyid
Ahmad Khan has determined the character and nature (sunnatullah) for His
creature which constant and never changed. According to his opinion, Islam is
religious which appropiate with natural law and Alqur’an is His revelation. So that nothing controvercy on it. He won’t in his opinion
disturbed and limited by Hadith and Fiqh because everything measured by
rational criticize and rejected everything which controversy with logic and
sunnatullah.
chapter iii
conclusion
Kalam science is a discipline science
which discuss about divinity according to rational and logic argumentation
based on Islamic doctrine. This science famous with Islamic Theology. Kalam
science always development in the world to adapt the generation, from
classical until modern. There are some figures of Kalam science, are Muhammad bin Abdul Wahab, Muhammad Iqbal,
Muhammad Abduh and Sayyid Ahmad Khan.
Muhammad
bin Abdul Wahab in his Kalam science
discuss about divinity
of the one true God and absolute, return to the true teachings of islam, cannot be separated
from the act of trust, such as prayer and almsgiving, believe that the Quran is
not a human creation, a real belief in the qur'an and Hadith, believe in
destiny, condemn all views and actions that are not correct and a set up an
Islamic State based on Islamic law that exclusively. Muhammad Iqbal in his Kalam science discuss about nature of theology, proof of God, human identity, sin,
heaven and the hell. Muhammad Abduh in his Kalam science discuss about the
position of mind and revelation, the
freedom of human and fatalism, the
characters of God,
the absolute desire of God, the justice of God, anthropomorfism, saw the God and God’s deed. And
Muhammad Sayyid Khan in his Kalam science
discuss about
the possition of mind and
revelation,
the deed of the God, the opinion about taqlid, and the absolute desire of God.
From the explanation
above, we can know that modern Kalam
science thought has
tendency to discuss about the God include here the characters, the deed, the
desire, the materials, and the essence. And then they discuss about the mind and revelation, include here the
position, the role, the desire etc. And also discuss about life in hereafter.
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[1] William
L Reese, Dictionary of
philosophy and religion, (Humanitas Press Ltd: USA, 1980), page 28.
[2]Philop Bob Cock bove
(Ed), Websters’s third New International Dictionary of the English language,
G8c Merviam Company Publishers, 1966, page 2371
[3]Wachid Amiruddin, Pengertian Ilmu Kalam, http://makalahilmukalam.blogspot.com
/2011/10/eng.html, accessed on September,20 2014. Online.
[4] Ibid.
[5] Ibid.
[7]Herry Muhammad dkk, Tokoh-Tokoh Islam yang
Berpengaruh Abad 20, (Jakarta: Gema Insani, 2006), page 246.
[8] Donny
Gahral Adian, Muhammad Iqbal, (Jakarta: Penerbit Teraju, 2003), hlm
22-23
[10]Abdul Rozak,Ilmu Kalam, (CV Pustaka Setia : Bandung, 2006), page 211.
[11] Ahmad Rizki, Ilmu Kalam Pemikiran Kalam Ulama Zaman Modern, http://blogkilas.blogspot.com/2014/01/ilmu-kalam-pemikiran-kalam-di-kalangan.html, accessed on September, 20 2014,
Online.
[12] Abdul Rozak,Ilmu Kalam, page 214.
[13] Ibid, page 215.
[14] Ibid.
[15] Ibid, page 216.
[16] Mochamad Soef, Pemikiran Kalam Ulama Modern (Sayyid Ahmad Khan), http://soef47.wordpress.com/2009/10/14/pemikiran-kalam-ulama-modern-sayyid-ahmad-khan/, accessed in September, 20 2014, online.
[17] Ibid.
