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[Simbol-Simbol Agama ]]>
<![CDATA[M. Husein A. Wahab]]>
<![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.v13i1.4813
<![CDATA[The symbol is a sacred sign in the religious life. The symbols consist of various systems, models and forms that relate to the human‟s need of religion. The Symbol systems are the accumulation of the religious based on knowledge, ethic, moral, art and faith that are implemented in various rituals and worship. All of these model systems are formed in various patterns in accordance with the religious demands of human needs and religious homo simbolicus.]]>
<![CDATA[RELIGIUSITAS DALAM PERSPEKTIF ISLAM: Suatu Kajian Psikologi Agama ]]>
<![CDATA[S Safrilsyah]]>;
<![CDATA[Rozumah Baharudin]]>;
<![CDATA[Nurdeng Duraseh]]>
<![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.v12i2.3878
<![CDATA[The religious values that have been embedded in human’s soul which played a major role in the development of human’s character. So that, many religions teach virtue, a short of the reflection of the ideals to make happen people honest and pious in their life. A number researches have been conducted among western people specially on non moslem but in many ways need to be adjusted in the context of Muslim society. As the result, the concept of religiosity that Western researchers developed still are not applicable with eastern cultures which are more transcendent. Since the study of religiosity in the context of Eastern community is still in limited amounts, therefore this paper seeks to enrich the number of works on religiousity specially in Islamic perspective. Islam is a rational, practical and con-prehensif religion. Ansari (in Ancok), states that Islam is basically divided into three dimensions, namely faith (Islam), religious (sharia) and morality (Ihsan), in which three parts were interconnected with each other]]>
<![CDATA[Akulturasi Politik Dalam Dunia Dakwah ]]>
<![CDATA[Andri Nirwana. AN]]>
<![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.v18i2.3007
<![CDATA[Despite many differences, da'wah and politics are intersecting. Da'wah activities often touch politics, while political activities often become a media propaganda. However, some people disagree to consolidate da'wah with politics considering that both have different intentions. Politics aims for the power. The da'wah, on the other hand, is a call to all people to follow the path of God through the promotion of good deeds and prohibition of bad deeds. It has a realistic objective, conveying religious messages to the mankind. In contrast to the statements, this article asserted that da'wah and politics can be combined by treating the politics as a means to convey the da'wah. Da'wah, in its administration, can use a variety of media, including the power. Yet, the power should not be the purpose of da'wah. Da'wah is closely associated with politics. When rules of a country are hostile to Islam, the policy can suppress the Muslims. The relation between politics or power and da'wah will help accelerate the objective attainment of the da'wah. It is true that da'wah can progress without the support from powerful organizations or the state, but its success is different when compared to the results of the da'wah supported by a strong organization or the state.]]>
<![CDATA[Pemikiran Tasawuf Hamzah Fansuri ]]>
<![CDATA[Mirza Fauziah]]>
<![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.v15i2.4902
<![CDATA[This article examines about the personal of Hamzah Fansuri as a tasauf scholars. His thinking is very significant in this field and can be part is very strategic. He lived in the middle of seventeenth century (XVI-XVII) is seen by some scientists as a reformer. He contributed significantly to the development of islamic culture, particularly in the fields of spirituality, philosophy of science, literature and languages at once. Sharp criticism of the political and moral conduct of the kings, Nobles and rich people put him as a courageous intellectual of his time to the palace of Aceh is not so fond of his activities and his followers. Hamzah Fansuri leaving many good works of prose and poetry of sufi. Therefore, his tasauf thinking can be many scientists study.]]>
<![CDATA[Sikap Toleransi Beragama Kalangan Siswa SMA di Banda Aceh ]]>
<![CDATA[Safrilsyah Safrilsyah]]>;
<![CDATA[Mauliana Mauliana]]>
<![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.v17i1.4111
<![CDATA[The purpose of this study is to describe the attitude of religious tolerance among higher school students in Banda Aceh. How higher school students from different religions express religious tolerance and how is the students’ tolerance formed. This research uses descriptive research method, which is conducted in two higher schools (SMU) in Banda Aceh; State higher School of No Three (SMU No. 3) and Private higher school of (SMU) Methodist, from March to August 2013. This research uses purposive sampling in collecting sample from all higher school students in both schools. Eight students consisting of four Muslims and the rest are not Muslims represent the sample. They were interviewed and directly observed. This study indicates that the students’ attitude in interfaith relationship at schools is flexible. From institutional policy, Both school equally treat students of both psychological and learning needs without distinction. Students also express respect to each other and to any kind of differences, acknowledge and allow the manifestation of diverse religious practices and rights. The students do not allow the differences among them become barrier in friendship and other social relationship.]]>
<![CDATA[EKSISTENSI LAKI-LAKI DALAM MEWUJUDKAN KESERASIAN DAN KEHARMONISAN ANTAR INSAN (Kajian Tafsir Maudhu’i) ]]>
<![CDATA[Nuraini Nuraini]]>
<![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.v12i2.3797
<![CDATA[This research is qualitative that answers two main questions, first; what is the philosophy of qur-anic verses showing men’s overplus on women. Second; how does the Qur-an expect men to actualize balance and harmony between sexes. By in depth analysis on particular verses found that al-rijal, which is referred to gender, is qualified to measure men existence. By this measurement, not all men can be grouped to ideal category. There are particular conditions that men have to fulfill in order to reach the overplus level that is given by Allah that are responsibility not only upon family but also on salvation on the earth and hereafter]]>
<![CDATA[Jaringan Ideologi Keilmuan dan Modal Politik Teungku Dayah di Aceh ]]>
<![CDATA[Nirzalin Nirzalin]]>
<![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.v20i2.5155
<![CDATA[Teungku Dayah in Aceh is defining community action. The objectivity, their commandment is not only heard with Islamic discourse but also widened in the social and political sphere. Although some social research in Aceh showed the charm of their power had suffered a crisis at the end of the new Order era up to a decade after the new order, but now the vibration of their political influence was again able to move the masses. Based on the study in Bireuen District This article is about to demonstrate that a network of a scientific ideology built, developed and nourished by the constant nurturing by Teungku Dayah has been in apparent political capital for them to A solid and effective mass. Abstrak: Teungku dayah di Aceh merupakan penentu tindakan masyarakat. Objektifnya, titah mereka tidak hanya didengar terkait dengan wacana keislaman, tetapi juga melebar pada ranah sosial dan politik. Meskipun beberapa riset sosial di Aceh menunjukkan pesona kekuasaan mereka sempat mengalami krisis dipenghujung era Orde Baru sampai dengan satu dekade pasca Orde Baru, namun kini daya getar pengaruh politik mereka kembali mampu menggerakkan massa. Berdasarkan studi di Kabupaten Bireuen artikel ini hendak menunjukkan bahwa jaringan ideologi keilmuan yang dibangun, dikembangkan dan di pelihara melalui pengasuhan terus menerus oleh Teungku Dayah telah dengan nyata menjadi modal politik bagi mereka untuk menggerakkan massa yang solid dan efektif. ]]>
<![CDATA[Minoritas Dan Politik Perukunan (FKUB, Ideologi Toleransi dan Relasi Muslim-Kristen Aceh Tamiang) ]]>
<![CDATA[Ismail Fahmi Arrauf Nasution]]>
<![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.v19i1.2913
<![CDATA[One concept of how to improve the relationship between Christians and Muslims is the concept of interfaith dialogue. Community must deepen their knowledge to improve interreligious relationship. Avoiding stereotypes and learning other religions will increase understanding and respect among each other thus people can live together peacefully. One organization that seeks to assist with interfaith misunderstandings and provides opportunities for interreligious dialogue is the Interfaith Communication Forum (FKUB). FKUB's goal is to "knit true brotherhood, participate to build peace", build harmonious relationships and maintain their differences through a communication]]>
<![CDATA[Bayan Tafsir ]]>
<![CDATA[Muhammad Zaini]]>
<![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.v15i2.4893
<![CDATA[Many verses of the Qur’an having general meanings indicate that it is a global holy book which covers all aspects of life. It is a God’s mercy to all mankind in the universe. In fact, the verses of the Qur’an having generl meanings have been explained by the Qur’an itself because one verse explains another verse, yufassiru ba`dhuhu ba’dhan. This means the general meaning verses are not contradictory one to each other that during the Prophet time, Rasulullah peace be upon him explained the meanings of the Qur’an and applied it in his daily life together with his companions. In this context, the Prophet functions as the mubayyin (explainer) of the Qur’an either in his sayings, actions or permissions.]]>
<![CDATA[Revolusi Kopernikan Ala Immanuel Kant ]]>
<![CDATA[Moh Tamtowi]]>
<![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.v14i1.4853
<![CDATA[The history of western philosophy is coloured by a long debate between rationalism and empiricism. Immanuel Kant then came to synthesise the very contradictive thought. Kant tried to establish a philosophical system to overcome extremities of both rationalism and empiricism. The effort was to differentiate knowledge produced by rationalism from empiricism. Experience, which is the source of knowledge from empiricism perspective, produces a new knowledge (synthesis), but it is not in general knowledge. While ratio is capable of building a general knowledge (analytic), but it is unable to produce a new one. This is how the idea of “synthesis a priori” comes to emerge. This kind of thought is known as transcendental philosophy.]]>
