Substantia: Jurnal Ilmu-Ilmu Ushuluddin
Substantia is a journal published by the Ushuluddin Faculty and Religious Studies of the State Islamic University (UIN) Ar-Raniry Banda Aceh, Indonesia. The scope of Substantia is articles of research, ideas, in the field of Ushuluddin sciences (Aqeedah, Philosophy, Islamic Thought, Interpretation of Hadith, Comparative Religion, Sociology of Religion and Sufism).
Articles
240 Documents
<![CDATA[Tipologi Pemikiran tentang Kewenangan Sunnah di Era Modern ]]>
<![CDATA[Maizuddin M. Nur]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 2 (2012) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v14i2.4869
<![CDATA[The Islamic modern world, which was started since in the 19th century, provided various religious thoughts. One of them was thought on sunnah authority. This discourse attracted many scholars from various fields, which resulted to various perfectives on the discourse. Surely, the variety could be analyzed and categorized into certain types based on categorization of logic. The categorizing is viable because the various thought that were produced by modern- contemporer personages are not absolutely different from each other, where its form and character still can be divided. At least there are four typologies regarded to the thought on sunnah authority, they are: ideal totalistic, ideal restrictive, ideal generality and paradigmatic. These typologies are taken from various perfectives and supported by various approaches in understanding sunnah authority and hadith validation. These typologies also reflect modern personage‟s struggle in understanding sunnah authority and hadith validation in human life]]>
<![CDATA[Urgensi Mata Kuliah Filsafat Agama dalam Membangun Karakter Bangsa yang Beradab ]]>
<![CDATA[Husna Amin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 1 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v13i1.4812
<![CDATA[More than two centuries, Islam accoutered with attack of civilizations andperceptions of the other world, which threatened every teaching of the religion.The attack has corrupted many parts of Islamic civilization, which were built overthe centuries. For the centuries, Islam established his political independencealmost in whole part of the world. The modern West domination over religion,philosophy, culture, art, politics, social life and others has continued penetrating the depth and width of Dar al-Islam, which has threatened not only traditional institutions of Muslim community but also Islam as a religion. Guidance and solution to overcome these problems become more difficult not only caused by the complexity and chaos of modernity but is also contributed by majority Muslim who ignore the teaching of their faith. Pragmatic-empiric lifestyle deeply brings human to forget the existential dimension of self as creation that are responsible to himself and God. It is that led to destruction of human civilization. So that it is urgent for clergies to put forward their motivation and consciousness to be universal law (moral) to gauge their activities. The nation’s characters that is supposedly in the frame of universal law as determinant of one civilization now shift to and is replaced by earthly positive-empiric law, which led a state to the destruction and the abjection. This article offers the philosophy of religion as an alternative to overcome the nation problems. Through practicing rationalphilosophical thinking (philosophy) and mystic - spiritual (religion) methods evenly in the perspective of philosophy of religion, the writer attempts to analyses the nation problem and provide alternative thoughts to save the civilization.]]>
<![CDATA[KONSEP AKAL (SUATU ANALISIS TERHADAP PEMIKIRAN Al-FARABI DAN IBNU SINA) ]]>
<![CDATA[Juwaini Juwaini]]>;
<![CDATA[Nik Yusri bin Musa]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 2 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v12i2.3877
<![CDATA[The intellect capacity of human’s being is one of the common theme discussed in classical Islamic scholarly discourses, the philosophers also have been involved in the discussion. Variousverses in the Qur'an mentioned that every Muslim ought to maximize the use of their intellect. However, many genius people are still reluctant to use their intellect because of worried of getting going over the boundaries that allowed by religious teaching. But many people are so confident with their ability to include their rational reason as the measurement the truth. TheQur'an really appreciates the human’s intellect, therefore the Book Syar'i (Law of God) is only addressed to the people with their intellect capacity. Beside, many verses of the Koran and hadiths have encouraged people to use their intellects and showed the position of reason in Islamic law.]]>
<![CDATA[Karya Sastra Ulama Sufi Aceh Hamzah Fansuri: Bingkai Sejarah Dunia Pendidikan ]]>
<![CDATA[Nuraini H. A. Mannan]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v18i2.3006
<![CDATA[The Islamic literature in Indonesia designated Shaykh Hamza Fansuri as the first person to introduce poems in the form of literature in the 16th century. The phrases he introduced increased the community awareness. He was sensitive to the changes around, careful in criticizing various social problems, and creative in contributing ideas pertaining public awareness and its alternative solution. The existence of literature world is degrading due to instrumental, modern phenomena and lifestyle. Literature has increasingly lost its critical substances in capturing the universal message enclosed in existing realities. This paper suggests that the literary work should be a driving force in realizing the process of developing sound human beings. A meaningful approach to literary studies exhibits a great value in the use of the language and arrangement of words. However, aesthetic assessment in a certain language lies not in its elements but in the integrity across its elements; coherence (in the logical sense), maturity (in the psychological sense), truth, experience, and aesthetics. It is in this context that the role of literature together with human values it embedded need to be re-raised and re-promoted to foster an intact personality balancing science, morality, and art. Literature should incorporate the guidance of the human personality to the delicate, humane and cultured (humanized) soul and establish the human right values.]]>
<![CDATA[Keragu-raguan terhadap Agama: Wacana Humanisme dan Eksistensialisme ]]>
<![CDATA[Mawardi Mawardi]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 15, No 2 (2013) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v15i2.4901
<![CDATA[Religion has a significant role on people‟s lives. So the community is very important to attend and maintain their religious life. Society does not need to create a “new religion” to address issues of human life. When people lose grip norms that make life not worth , religion will serve as a protective ceiling in various approaches and views. Each of these disciplines to define and view religion in their own way according to his interests. This can be seen for instance from view of religion given by the flow of humanism and existentialism.]]>
<![CDATA[Dimensi Akhlak dalam Filsafat Islam ]]>
<![CDATA[Rasyad Rasyad]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 17, No 1 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v17i1.4110
<![CDATA[History notes that Muslim philosophers do not only merely discusses about philosophy, but they are also fluent in ethics. The last mentioned discourse is even one of most important topics in their philosophical discourses. The importance of ethics is reflected in the work of Al-Farabi, Ibnu Sina, Ibnu Maskawaih, Ibnu Bajjah, Al-Ghazali and others. Their discourses on ethics conclude with predomination and the happiness, which all of them are related to one’s faith attitude and behaviour. The concepts of ethics that the Muslim philosophers proposed are interesting and have more chance to be actualised in large aspect of daily life. In general, they divide ethic into three categories; courage, karam, and ‘iffah. For them, these concepts could be actualised through social interaction both in community and even in larger space, state. This article explains these ethical dimensions according to Al-Farabi, Ibnu Sina, Ibnu Maskawaih, Ibnu Bajjah, dan al-Ghazali.]]>
<![CDATA[Peran Akal Menurut Pandangan Al-Ghazali ]]>
<![CDATA[Fuadi Fuadi]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 15, No 1 (2013) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v15i1.3791
<![CDATA[Intellect is a tool of thought contained in human beings, the human mind is different from other creatures because sense is given only in humans and is not given to other creatures. This difference has made humans superior and smarter in managing their lives. Therefore man with a clear intellect would find God as the final returns from real life. According to al-Ghazali sense a profound effect on the human mind even define perfection the man himself. Al-Ghazali in principle recognize the existence of the senses and the intellect, but both instruments are limited and may not be essential to understand the science. Al-Ghazali argued that scientific truth is not limited to sensory truth, but there is truth behind the truth abstract sense. Al-Ghazali had divided power in some sense be viewed by potential and levels: first, practical sense; sense it serves to move the body and to deliver knowledge-practical knowledge, such as the application of morals in life. Second, Intellect theoretical; theoretical sense is the power of knowledge in human beings or the desire to know that is immaterial and abstract]]>
<![CDATA[Potret Studi Hadist di Wilayah Syariat ]]>
<![CDATA[Maizuddin Maizuddin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 20, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v20i2.5154
<![CDATA[This article is the result of the study on the description of the development of hadith studies in Aceh after the determination of Islamic law. The assertion of Aceh as the Sharia region indicates that referring to the source of sharia is the Koran and hadith. The reality in the field at a glance shows that the study of the hadith in the sharia has not gone through the progress of the implementation of the sharia itself. The criticism of the hadith is still a taboo, but the hadith of the hadith has not referred to its source (Maṣādir al-Aṣliyah). The research was conducted by interviewing research subjects as many as 10 (ten) people from the academic community, and from among the Dayah in Banda Aceh and Aceh Besar. The results showed that academics were important with the study of hadith despite being admitted that the development of the Hadith studies has not shown its title. Three factors affect the ungrowing study of hadith. Firstly, there are no teachers in the hadith. Secondly, the strong attachment to the sect is one of the constraints of the study of Hadith. Thirdly, there has been no concern and seriousness towards the study of hadith by academics Abstrak: Artikel ini merupakan hasil penelitian tentang deskripsi perkembangan studi hadist di Aceh setelah penetapan syariat Islam. Penegasan Aceh sebagai wilayah syariat mengindikasikan bahwa merujuk kepada sumber syariat yaitu Alquran dan hadist. Realitas di lapangan yang dicermati secara sekilas menunjukkan bahwa studi hadist di wilayah syariat belum berjalan beriring dengan kemajuan pelaksanaan syariat itu sendiri. Wacana kritik hadist masih menjadi tabu, pengutipan hadist belum merujuk pada sumber aslinya (maṣādir al-aṣliyah). Penelitian ini dilakukan dengan mewawancarai subjek penelitian sebanyak 10 (sepuluh) orang dari kalangan akademik, dan dari kalangan dayah di Kota Banda Aceh dan Kabupaten Aceh Besar. Hasil penelitian menunjukkan bahwa para akademisi merasa penting dengan studi hadist meskipun diakui bahwa perkembangan studi hadist belum menunjukkan geliatnya. Ada tiga faktor yang mempengaruhi belum berkembangnya studi hadist, yaitu; Pertama, tidak terdapatnya guru-guru hadist yang mempuni. Kedua, keterikatan yang kuat terhadap mazhab merupakan salah satu kendala berkembagnya studi hadist. Ketiga, belum adanya perhatian dan keseriusan terhadap kajian hadist oleh akademisi yang ada.]]>
<![CDATA[Di Bawah Payung Habib: Sejarah, Ritual, Dan Politik Tarekat Syattariyah Di Pantai Barat Aceh ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 19, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v19i1.2914
<![CDATA[This article looks at the development of Sufism in the form of Sufi orders (tarekat) in contemporary Aceh, notably Syattariah order (Tarekat Syattariyah). Syattariah order has a strong foundation in the history of Islam in Aceh. A great Acehnese scholar, Abdurrauf As-Singkili is the figure who spread this order in the archipelago. One of the centers of the development of the Syattariyah order in contemporary Aceh is Nagan Raya with Habib Muda Seunagan as the main leader. Syattariah grows rapidly under his influence by forming a special formula that is very preferential to the local culture. His role is evident in the term "join under Habib's umbrella†held by his congregation. However, the new development of the Syattariyah order also raises some accusations against its practice, as it is considered contrary to the teachings of Islam in general. Accusation of being a heresy and contrary to Islam, as "Salek Buta" not infrequently addressed. I conducted observations, interviews and obtained various documents related to the research. I have come to the conclusion that the Syattariah order in Nagan Raya has grown according to what they believe and practice. Congregations believe that the allegations conveyed are incompatible with reality and do not represent what they think. The Syattariyah order persists due to the strong support of family networks, the great role in the formation of indigenous peoples, and the political role in government played by the elite]]>
<![CDATA[Autentusitas dan Gradualitas Al-qur'an ]]>
<![CDATA[Amri Amri]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 15, No 2 (2013) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v15i2.4892
<![CDATA[Muslim ummah claim that only the Qur’an is really authentic and gradual for its revelation. This claim is based on various verses of the Qur’an itself. The claim, although is considered saintific by all Muslims it is not accepted by non- Muslims. To make it more accepted scientificly by all believers (Muslims and non-Muslims), it needs to prove its authenticity and graduality of revelation through historical approach. In order to prove the originality of the Qur'an, the Muslims should not only use the evidence in the form of verse, but historical facts can not be denied by another Ummah. Therefore, describes Autensitas and Gradualitas Qur'an based on historical evidence is strengthened by the arguments of the Qur'an needs to be.]]>
