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[Konstribusi Agama bagi Kemajuan Sosial ]]>
<![CDATA[Muhammad Zaini]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v18i1.3985
<![CDATA[Abstract: Religion is essential to human life because it promotes a belief of the unseen as the ultimate or absolute truth. In a general sense, religion has a major role in human life, as it aims to regulate human to live better. This article attempts to look at the existence of religion as a social reality, the nature of social life, its reactions to social changes and its role in public life. The analysis suggests that religion as a belief offers a form of life in which people of faith can live as virtuous and noble intellectual human beings and have something to hold on. Therefore, with religion humans can live harmoniously and dynamically in a society and collectively advance human civilization. Abstrak: Persoalan agama merupakan yang sangat mendasar terhadap kehidupan manusia, karena agama mengandung unsur keyakinan di dalam diri manusia tentang yang gaib sebagai kebenaran yang hakiki atau kemutlakkan. Dalam pandangan umum, agama dipahami memiliki peran yang besar dalam kehidupan manusia, karena ia bertujuan untuk mengatur kehidupan manusia menjadi lebih baik. Artikel ini mencoba untuk melihat keberadaan agama sebagai realitas sosial; hakikat kehidupan sosial, reaksi yang diberikan agama terhadap perubahan sosial masyarakat serta peranan agama dalam kehidupan masyarakat. Dari beberapa telaahan yang dilakukan, agama sebagai unsur keyakinan telah memberikan suatu bentuk kehidupan bahwa orang beragama dapat bereksistensi sebagai manusia yang berbudi dan intelektual mulia serta memiliki pegangan hidup. Oleh karena itu dengan beragama manusia dapat hidup di dalam masyarakat secara harmonis dan dinamis serta dapat memajukan manusia secara bersama-sama.]]>
<![CDATA[Reaktualisasi Tradisi Menuju Transformasi Sosial: Studi Pemikiran Muhammad Abid Al-Jabiri ]]>
<![CDATA[Happy Saputra]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v18i1.3031
<![CDATA[The idea of Muhammad 'Abid Al-Jabir on tradition (turats) cannot be separated from the project thought he called the Critique of the Arab Reasoning. This criticism was driven by the spirit of revivalism (Islamic Awakening) which is divided into two ideas as a reflection of the Islamic awakening failures and an effort to actualize social transformation. Al-Jabiri considers Islamic Awakening in this modern era has not been successful or even fail. One of the fundamental causes of such failure is imprecision in dealing with tradition. According to him, tradition is something from the past that exists and accompanies our present. It may be our past or the past of others. The past may be close or far. Al-Jabiri further suggests that existing traditions are deeply rooted in Islamic thoughts developed by the scholars from the second century of Hijrah to about eight centuries of Hijriah. In its essence, these traditions are related to aspects of thought in Islamic civilization, ranging from doctrinal teachings, the Shari'ah, language, literature, art, theology, and Sufism. Thus, it is not a surprise that Al-Jabiri later focused on written Islamic traditions to be dismantled and understood objectively. His views aim to foster viability of Islamic awakening and achieve social transformation.]]>
<![CDATA[Etika Akademik dalam Tradisi Ilmiah di Kalangan Akademisi IAIN Ar-raniry ]]>
<![CDATA[Abdul Wahid]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 1 (2012) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v14i1.4857
<![CDATA[IAIN Ar-Raniry is an educational institute that carries on both knowledge and Islamic missions. Both aspects are gauge to measure the development of knowledge performed by the institute. Islamic scholar ethic is another measurement for academic commitment on religious values. For that, the development of knowledge at the institute can be gauged from the productivity of the academic, a side of the quality. While the commitment to preserve and to implement the Islamic ethics, can be witness from the originality of their works. To the best of writer‟s observation, the level of productivity seems relatively under expectation, while the ethic on the other hand, is seemingly preserved by academic of the Institute. ]]>
<![CDATA[Fiqh Al-Hadist Ibn Taimiyah tentang Pluralisme Agama ]]>
<![CDATA[Agusni Yahya]]>
<![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.v13i1.4808
<![CDATA[This paper includes nine hadiths regarding to religious pluralism or multiculturalism. Ibn Taymiyyah gave comments on each hadiths. He said, Muslims should make the instructions of the Prophet as a pattern of thinking and attitude in looking at and interacting with the Jews, Christians, Persian nation and Romanic peoples, so that Moslem people are not imitating and taking for the granted the negative behavior of non-Moslem. Fiqh al-Hadith of Ibn Taymiyyah religious pluralism that are categorized as textual is influenced by the conditions of Muslims in his time, that was most of that people did not feel proud of their views of Islam and their culture, but was attracted to the culture of other religions]]>
<![CDATA[PEREMPUAN ACEH: ANTARA BUDAYA DAN SYARI'AT ]]>
<![CDATA[Abd. Wahid]]>
<![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.v12i2.3873
<![CDATA[Acehnese women demand that the implementation of Islamic law must be suited to cultural context, Acehnese culture. The rapid change of today's lifestyle forces acehnese women to hardly preserve these two patterns; islamic law and culture. Large number of acehnese women have showed their strong commitment to live and act in form of "Islamic Acehnese women". It is based on their beliefs that living and acting among acehnese community must be rooted from Aceh culture and islamic value. However, this condition has been misinterpreted and assumed as a part of islamic teaching]]>
<![CDATA[Tafsir Al-Mishbah: Tekstualitas, Rasionalitas dan Lokalitas Tafsir Nusantara ]]>
<![CDATA[Lufaefi Lufaefi]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v21i1.4474
<![CDATA[Various interpretations of the Quran were born in Indonesia; one of which is Tafsir Al-Mishbah that is different from the earlier interpretations in Indonesia. Tafsir Al-Mishbah comes as the answer and light that provides solutions to the problems of humanity. This article will elaborate the underlying reason that the Tafsir Al-Mishbah was written, its method and style, and examine the aspects and characteristic of Tafsir Al-Mishbah—which may be absent in other interpretations—such as aspects of locality, textuality, rationality, and diversity of references. This paper also examines general strengths in the Tafsir Al-Mishbah and its shortcomings.Abstrak: Beragam tafsir al-Quran lahir di bumi Nusantara. Tafsir Al-Mishbah adalah tafsir nusantara yang berbeda dengan tafsir-tafsir nusantara sebelumnya. Tafsir Al-Mishbah hadir menjadi jawaban sekaligus penerang yang memberi solusi bagi persoalan-persoalan umat manusia. Artikel ini akan mengurai latar belakang kenapa tafsir Al-Mishbah ditulis, mengetahui metode dan corak tafsir Al-Mishbah, dan menelaah aspek-aspek apa yang menjadi ciri khas tafsir Al-Mishbah—yang bisa jadi tidak dimiliki tafsir-tafsir yang lainnya—seperti aspek lokalitas, aspek tekstualitas, aspek rasionalitas, dan keragaman rujukannya. Makalah ini juga menelaah kelebihan-kelebihan secara umum dalam tafsir AlMishbah, sekaligus kekurangan-kekurangannya]]>
<![CDATA[Menggagas Tafsir Ayat Hukum Dalam Kerangka Fiqh Al-Ikhtilaf ]]>
<![CDATA[Jabbar Sabil]]>
<![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.v18i2.2983
<![CDATA[Opinion differences in the interpretation of verses regarding jurisprudence might create an impression that there is a disharmony among the teachings of the Qur'an. In fact, verse 82 of Surah An-Nisa emphasize that there is no contradiction in the Qur'an. However, jurisprudence studies do not accommodate this issue. The differences are perceived only as problems of furukiyah. This difference indeed emerges on the fundamental issues of Islamic teaching. Unfortunately, interpretation studies do not address this issue either as its orientation focuses more on the discovery of meaning. Therefore, this paper offers a theoretical framework of fiqh al-ikhtilaf in order for the interpretation not to see differences in jurisprudence verses as a contradiction but see it as a form of diversities (al-ta'addud al-tanawwu'). By combining deductive interpretation and critical analysis method, this paper studies the philosophical basis in the interpretation of jurisprudence verses. The philosophical foundations include basic assumptions, paradigms, and theoretical framework. Furthermore, using a philosophical approach, this study concludes that the theoretical framework of fiqh al-iktilaf is appropriate to address the differences in the interpretation of the jurisprudence verses.]]>
<![CDATA[Teori Pengetahuan Edmund Husserl ]]>
<![CDATA[Hardiansyah Hardiansyah]]>
<![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.v15i2.4897
<![CDATA[Edmund Husserl (1859-1938) was born in Prosznitz town in Moravia. Edmund Husserl studied Phenomenology with Franz Brentano, Husserl's very influenced with phenomenology thought founded by Franz Brentano. The uniqueness of knowledge discovery on phenomenology is get while all theories, opinions and views are already known by every one, so that will be able to capture the pure essence. As a measuring is inter-subjective truth, knowledge truth if to explore the meaning behind the phonemenon neomenon towards meta-theory and meta-science. The step methods used are (1) Phenomenological Reduction, (2) Eidetic Reduction, (3) Transcendental Reduction.]]>
<![CDATA[Berjabat Tangan dengan Lawan Jenis ]]>
<![CDATA[Nurul Huda]]>
<![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.v17i1.4104
<![CDATA[It has been a common practice among society that shaking hands is a symbol of social relations bounding among people, good business relationships, friendship, kinship and others. But, Islam as a religion that aims to regulate the moslem welfare , has been set severel rules in shaking hands between man and woman. Because Islam anticipates its negative impact such as relationship without the status of "love relation" that will continue in adultery, and so forth, and eventually lead to moral decadence among adolescents. This article intends to review this issue from the standpoint of understanding of the verses and hadiths of the Prophet.]]>
<![CDATA[Konsep Wahyu; Suatu Analis Pemikiran Filosofis ]]>
<![CDATA[J Juwaini]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 1 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v12i1.3785
<![CDATA[Revelation is the most important basis in a religion. The Belief in the revelation is essential for its believers, because God's revelation is a notification received his messengers about religion through a direct or indirect communication. Revelation is also a hidden conversation that can be captured quickly and not composed of letters that require sound waves. The Collection of revelation is a science devoted to the prophet without requiring a learning process. The Knowledge is not gained by a deep thought and ijtihad but trough the process of a soft feeling which emerges automatically. in the tradition of Islamic philosophy, revelation is considered as a source of knowledge. The knowledge gainedthrough the revelation has a specific status, as the knowledge is receive by the people who has a religious authority, called the Prophet. While the ordinary only people accept the existence of revelation as the pillars of their faith that must be taken for granted.]]>
