Modern Kalam Science Thought

MODERN KALAM SCIENCE THOUGHTSThis task is submitted in partial fulfillment the

assignment of

Aqidah Akhlak II

Lecturer :

Dr. H. Mulyono, M.A.

Created by:

Faizatun Khurun’in 12110196

Nanda Cholistiana 12110229

1

ISLAMIC EDUCATION DEPARTMENT

TARBIYAH AND TEACHERSHIP SCIENCE FACULTY

STATE ISLAMIC UNIVERSITY OF MAULANA MALIK IBRAHIM

MALANG

2014

2

ACKNOWLEDGEMENT

Alhamdulillah, all of the praises and thanks

always say to the Most Gracious and the Most

Merciful, ALLAH SWT who always gives me all the

best of this life and there is no doubt about it.

And the second Shalawat and Salaam always say to

the Prophet Muhammad SAW and his family who bring

our life from dark life to the bright life. This

paper is presented to fulfill one of assignment in

the subject of “Modern Kalam Science Thought” at

Islamic Education in the State of Islamic

University Maulana Malik Ibahim Malang.

The writer would like to take her opportunity

to express her deep and sincere gratitude to the

following:1. Prof. Dr. H. Mudjia Rahardjo as the head of State

Islamic University Maulana Malik Ibrahim Malang,

2. Dr. H. Mulyono, M.A. as the lecturer of this

subject who give inspiration, opinion and guidance

to make this paper. It will be hard for the writer

to make the paper becomes perfect without his

contributions,

3. My beloved family, especially my parents who give

me spirit and everything which I need,

4. My beloved friends in PAI-I who give me spirit and

motivation to make this paper, and

3

5. Anyone that can not be mentioned directly or

indirectly who has helped the writer in

completing this paper.

I as the writer, hope the writing of this

paper can make us more understand about “Modern

Kalam Science Thought” can give us more knowledge

and can be basic in subject of Aqidah Akhlak.Indeed

this working paper is still far from perfect, so

that critic and suggest always be expected from the

readers in order to improve us in the next writing.

Malang, 20

Septemberr 2014

Writer

4

TABLE OF CONTENTS

Preface............................................i

Table of Contents..................................ii

Chapter I Introduction.............................1

A. Background....................................1

B. Problems Formula..............................2

C. Purposes .....................................2

Chapter II Discussion..............................3

A. The definition of Kalam science...............3

B. The thought of Muhammad bin Abdul Wahab.......4

C. The thought of Muhammad Iqbal.................6

D. The thought of Muhammad Abduh.................10

E. The thought of Sayyid Ahmad Khan..............14

Chapter III Conclusion.............................16

Bibliography.......................................17

5

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

6

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?

7

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

8

CHAPTER II

DISCUSSIONA. The Definition of Kalam science

“Kalam” science in etimology of Arabic

dictionary is = ول الكلام الق������� 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 science1. In

other that, Gove said that theology is explanation

about faithful, deed, and religious rational

experience2.

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 :

1.Mustofa Abdul Rozak defined Kalam science as3:

1 William L Reese, Dictionary of philosophy and religion, (HumanitasPress Ltd: USA, 1980), page 28.2Philop Bob Cock bove (Ed), Websters’s third NewInternational Dictionary of the English language, G8c MerviamCompany Publishers, 1966, page 23713Wachid Amiruddin, Pengertian Ilmu Kalam,http://makalahilmukalam.blogspot.com /2011/10/eng.html,accessed on September,20 2014. Online.

9

ة� ي� ن�� ما ��ي د الا ا ئ! ا العق� ق� ئ& عل ت� ما ن� ي� ة� ف- لي� ن0� العق� ي� راه عي�مد على الب& االعلم ي� ان0 هد-ل ة� اعي�مادا على العق� د الاسلامي� ائ! ىالعق� ثG ف- ح الب& ائ�

“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-Farabi4

ات� من0 ه� واحوال الممكى- ات�� ق- عالى وص ات� الله ي� ه عن0 د- ي� ثG ف- ح ب& Yلم نكلام عال

لهى� العلم الا[ راج0 خ- ر� لا[ ب� د الاخ- ى� م� والق� cسلاون0 ال ان- داء واامعاد على ق� المى& ه� لاسف- لق- ل

“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 as5:

ة� لي� العق� دله� الا! nئ ة� ي� ما ن� د الاي�� ائ! عن0 العق� اج0 ن0 الحج& م ض- ت� لم ن� و ع ه4 Ibid.5 Ibid.

10

“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.

11

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

12

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

13

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

14

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

h. Set up an Islamic State based on Islamic

law that exclusively7

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 caste6Ahmad Rizki, http://blogkilas.blogspot.com/2014/01/ilmu-kalam-pemikiran-kalam-di-kalangan. html, accessed on October20 2014, online. 7Herry Muhammad dkk, Tokoh-Tokoh Islam yang Berpengaruh Abad 20,(Jakarta: Gema Insani, 2006), page 246.

15

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

16

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

17

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

8 Donny Gahral Adian, Muhammad Iqbal, (Jakarta: PenerbitTeraju, 2003), hlm 22-23

18

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

19

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

20

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".

21

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

1. Biography of Muhammad Abduh10

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

9http://blogkilas.blogspot.com/2014/01/ilmu-kalam-pemikiran-kalam-di-kalangan.html diakses pada tgl 20-10-2014 pkl.13.33 10Abdul Rozak,Ilmu Kalam, (CV Pustaka Setia : Bandung, 2006),page 211.

22

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

23

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,

are11:

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 in11 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.

24

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.

25

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 Fatalism12

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 God13

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 God14

Because believe in freedom and capability

of human, Abduh saw that the God hasn’t

absolute character. The God has limited His

12 Abdul Rozak,Ilmu Kalam, page 214.13 Ibid, page 215.14 Ibid.

26

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 God15

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

15 Ibid, page 216.

27

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. Biography16

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

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.

28

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

2. The Kalam’s Thought of Sayyid Ahmad Khan

There are some thought of Sayyid Ahmad

Khan, are:

a. The possition of mind and revelation17

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

17 Ibid.

29

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

30

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

31

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.

32

BIBLIOGRAPHY

Adian, Donny Gahral. 2003. Muhammad Iqbal. Jakarta:

Penerbit Teraju.

Amiruddin, Wachid. Pengertian Ilmu Kalam,

http://makalahilmukalam.

blogspot.com/2011/10/eng.html. Accessed on

September, 20 2014. Online.

Cock bove, Philop Bob (Ed). 1966. Websters’s third

New International Dictionary of the English

language, G8c Merviam Company Publishers

Reese, William L. 1980. Dictionary of Philosophy

and Religion. USA: Humanitas Press Ltd.

Muhammad, Herry dkk. 2006. Tokoh-Tokoh Islam yang

Berpengaruh Abad 20. Jakarta: Gema Insani.

.Rizki, Ahmad. 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.

Rozak, Abdul. 2006. Ilmu Kalam. Bandung: CV Pustaka

Setia.

33