Prof. Dr. Sangkot Sirait, M. Ag. He was inaugurated as Professor of UIN Sunan Kalijaga Yogyakarta in the field of Kalam Science, located in Prof. Building. RHA. Scenario, SH., Friday, 28/9/19. Prof. Sangkot was inaugurated by the Chairperson of the UIN Sunan Kalijaga Senate, Prof. Dr. H. Iskandar Zulkarnaen, M. Ag., after delivering his oration entitled "Science of Kalam and Functional Diversity," in front of the Open Senate Meeting which UINN Chancellor Sunan Kalijaga attended, Prof. Drs. KH. Yudian Wahyudi, MA., Ph.D., vice-chancellors and members of the university senate, and the entire academic community of UINN Sunan Kalijaga Yogyakarta.
In his oration, Prof. Sangkot Sirait explained, among other things, that in the academic development of Islamic studies, Kalam Science is not as popular as other disciplines in Islamic scholarship such as Hadith Science, Tafsir Science, Islamic Cultural History, Jurisprudence, Tawhid Science, Morals or Sufism. At the beginning of the preparation of the structure of the Islamic religious education curriculum, it was called Dirasah Islamiah. In the Indonesian National Qualifications Framework curriculum, which is currently being developed within the scope of the Ministry of Religion, the Science of Kalam is part of the Science of Tawhid. As a Professor of Kalam Sciences, Prof. Sangkot Sirait firmly enforces the Science of Kalam as a science that acknowledges the existence of divinity and the logic of belief in the context of Islam. So the aspect of rationalism dominates the meaning of acknowledging the existence of Allah SWT, God Almighty.
He explained that the study of Kalam was dominated by two main things: maintaining the validity of a belief and proving it with a logical framework. For example, the Pillars of Faith is enough to believe and then confirm it with logic (sense)—his study of the reality of living beliefs and functional diversity. According to Prof. Sangkot Sirait, the subject of study in the Science of Kalam is one of them based on the QS Al-'Asr, which describes how many people lose money except those who believe and do good deeds, advising each other about the truth and patience. At the same time, good deeds in functional diversity are interpreted in the context of the expression of Faith ('aqidah) of a Muslim so that it can provide benefits for himself and for many people (many (Faith) in the privacy area and amilusshalihat is in the public domain.
So that Kalam Science is always relevant to the times and can contribute directly to humanitarian issues, an interdisciplinary scientific approach is needed, such as; Sociology, Anthropology, Ethics, Humanities and so on. A sociological or historical approach, for example, will help one see where the common ground of the Samawi religions is and where and when conflicts between religious adherents started. Likewise, how to interpret Faith in the Scriptures. Many Muslims are trapped in the view of only Faith in the Qur'an. This means there has been a reduction from Faith in the Holy Scriptures to Faith in the Qur'an alone. If the reduced way of understanding the pillars of Faith continues without improvement, it is unlikely that functional religious understanding will be realized, whether it is called inclusion, pluralism,
According to Prof. Sangkot Sirait, studies of Kalam and science in the present era should show that the belief in monotheism and the meaning of life cannot be separated. Such an understanding will make Muslim diversity more inclusive, tolerant and understanding towards other groups.
The Relation of Kalam Science and Functional Religion.
Prof. Sangkot Sirait explained that a person or community interprets their religious activities more in terms of their function and meaning than mere attractiveness, meaning that they are religiously functional. Suppose Kalam Science wants to enter the functional realm. In that case, the appreciation of Faith based on the Qur'an and Sahih Hadith is based on the understanding that the verses of the Qur'an and the Hadith of the Prophet Muhammad came down to the world nothing apart from the context of human life. Each must be related to humanity, the fulfillment of human needs, and the entire contents of nature. If drawn to the current era, the expression of Faith should also respond to the needs of humans and nature at this time. In the context of cultural facts, it is necessary to understand that the target of the Qur'an is humans as active subjects. Of course, as an active subject, Faithful Muslims have the opportunity and authority to do something meaningful for other human beings. Not just an expression of inner satisfaction about the truth from God. A believer in today's era, who lives in a rapidly changing era, must always be ready to become a new person. By always being ready to become a new human being, he will always be vital to do something meaningful in life.
How does Kalam interpret truth claims? According to Prof. Sangkot Sirait, someone who adheres to the religion of Allah indeed claims that his religion is the truest. But the claim of the truth of Islam, for example, is very personal, but its expression can be divided. So the truth claim should not be a barrier to accepting the expression of genuine understanding of adherents of other religions. To expand the space for religious adherents and adherents of Islam at the functional level of life/social reality.
By understanding the presentation of this scientific oration, said Prof. Sangkot Sirait, a teacher or Islamic preacher who conveys the teachings of monotheism should be careful in teaching it. There must be a balance between emotion (heart), ratio (reason), methodology and implementation. Neither one should dominate the other. If that happens, there will still be chants in Islamic educational institutions: "Islam, Islam yes, infidel, infidel no. Or there will still be Muslims who say the noble sentence "Allahu Akbar, who should have bowed his head to the earth, has now changed to a face full of emotion, clenching his fists, while looking straight ahead, Wallahu a'lam, that's the expression, explained Prof. Sangkot Sirait. (Weni/Doni)