Articles
<![CDATA[INSTITUT AGAMA ISLAM NEGERI (IAIN) DAN PEMBANGUNAN ETOS KERJA KEILMUAN ]]>
<![CDATA[Safira, Juwaini]]>
<![CDATA[ Ar Raniry : International Journal of Islamic Studies Vol 1, No 1 (2014): Ar-Raniry : International Journal of Islamic Studies ]]>
Publisher : <![CDATA[UIN Ar-Raniry ]]>
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DOI: 10.20859/jar.v1i1.10
<![CDATA[The development of information and communication technology has brought a change in materialism and pragmatismtrend. Material satisfaction is increasingly becoming an obsession even at the sacrifice of his moral life. This phenomenon occurs not only in politics or government bureaucracy, but also a lot of education and college academic community. In this regard the efforts of revitalization work of ethic paradigm based on religious morality becomes important to be strengthened. The Expectation from this community effort that the academic community based on intellectual integrity and academic honesty. This work ethic can be developed through moral and religious consciousness that work only to get Allah's approval.]]>
<![CDATA[Institut Agama Islam Negeri (IAIN) dan Pembangunan Etos Kerja Keilmuan ]]>
<![CDATA[Juwaini Juwaini]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 1, No 1 (2014): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v1i1.7392
<![CDATA[The development of information and communication technology has brought a change in materialism and pragmatism trend. Material satisfaction is increasingly becoming an obsession even at the sacrifice of his moral life. This phenomenon occurs not only in politics or government bureaucracy but also in a lot of education and college academic communities. In this regard, the efforts of revitalization work of ethic paradigm based on religious morality become important to be strengthened. The Expectation from this community effort is that the academic community base on intellectual integrity and academic honesty. This work ethic can be developed through moral and religious consciousness that work only to get Allah's approval.]]>
<![CDATA[The Role of Islamic Universities in the Harmony of the Madhhab (Resolution of the Aswaja and Wahabism Conflicts in Aceh) ]]>
<![CDATA[Juwaini Juwaini]]>;
<![CDATA[Taslim HM. Yasin]]>;
<![CDATA[M. Anzaikhan]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 6, No 2 (2021): Bridging the Gap between Islamic Thought and Islamic Studies in Post-Pandemic Er ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v6i2.6148
<![CDATA[The friction between madhhabs in Aceh, especially between the Ahlisunnah Wal Jamaah (Aswaja) and Wahabi have become increasingly sharp in recent decades. Religious tolerance in Aceh has suffered a setback with the existence of various religious incidents such as the expulsion of preachers, seizure of mosque control, burning of mosque foundations. The Aswaja party is dominated by ulama Dayah (Islamic school scholars) and their followers, while the Wahabi party is aimed at campus Islamic scholars, especially those with Middle Eastern backgrounds. In response to these findings, PTAI (Perguruan Tinggi Agama Islam/Islamic Higher Education) in Aceh offered various solutions. UIN Ar-Raniry seeks to bring together Ulama Dayah and campus scholars to carry out dialogue and consensus. IAIN Langsa prefers not to be involved in the Aswaja and Wahabi conflicts because they consider the friction of madhhab in Aceh is not purely a religious issue, but rather a political one. STAIN Dirundeng Meulaboh is more inclined to the Aswaja and so is the Al-Muslim Bireuen Campus considering having leaders from the Muhammadiyah circle.]]>
<![CDATA[Pemikiran Filosofi Mulla Sadra ]]>
<![CDATA[Juwaini Juwaini]]>
<![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.v15i1.4887
<![CDATA[Mulla Shadra as famous intellectual figure, its opinion attend to show the intellectual tradition reality which is stayed alive and rapidly grow in Persian. Opinion of Mulla Shadra about Hikmah Muta'aliyah tread on to philosophic approach which aim to explain the nucleus; core, reality, or hikmah of concerning something that reside in to return the its formal object. Philosophic approach conducted is to explain what at the opposite of something tangible. With the this philosophic approach study, all thinker or doctrine from Muhammadan philosophy will be able to give the meaning to something in its life experience and can take the hikmah to be made a new invention. Philosophic approach representing study of Mulla Shadra is Hikmah Muta'aliyah. In this study there is three elementary principle of epistemologi that is: intellectual intuition, rational verification and syariat, so that according to Mulla Shadra, hikmah represent the wisdom which is earned by spiritual clarification, explained by Mulla Shadra in the form of and rational argument, and realized by according to order syariat. Meanwhile, from side ontologis, Hikmah Muta'aliyah based for three things, principal exist, gradation exist, and move substansial]]>
<![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[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.]]>
<![CDATA[Konsep An-Nubuwwah dalam Diskursus Filsafat ]]>
<![CDATA[Juwaini Juwaini]]>;
<![CDATA[Aminuddin Aminuddin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 2 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v13i2.4824
<![CDATA[This paper attempts to search about an-Nubuwwah concept put forward by the hilosophers of Islam. Exposure is considered important because an-Nubuwwah issue is basically a model of philosophical understanding of religion as an object, a conclusion to the design and construction of philosophical thought the concept of that has been formulated and defended from the attacks of al-Razi. According to philosophers, is an illustration of the people who do not believe in the existence of prophethood. The teori of an-Nubuwwah in the present era can be alternative solutions to address some essential issues in human life which has not been able answer and resolve the general psychology. This discussion is also necessary to study more deeply in order to find a clear format that can be universally accepted. Islamization of knowledge is something that is absolute existence to prevent us from the path of religion. ]]>
<![CDATA[KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG) ]]>
<![CDATA[Juwaini Juwaini]]>
<![CDATA[ Abrahamic Religions: Jurnal Studi Agama-Agama Vol 1, No 1 (2021) ]]>
Publisher : <![CDATA[Prodi Studi Agama-Agama ]]>
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DOI: 10.22373/arj.v1i1.9487
<![CDATA[Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using descriptive analysis of the book History of God. The results of the study show that in Christianity the concept of divinity exists in the Trinity, namely God the Father, God the Son and the Holy Spirit. Where Jesus Christ is considered as God because it is believed that Jesus is the Word who became human. The strengths and weaknesses of the Trinity in Christianity that are not understood by everyone. The history book about God examines the history of human perceptions and experiences of God from the time of Prophet Abraham to the present. Karen Armstrong explains in detail the three monotheistic religions, namely Judaism, Christianity and Islam. The book also features Buddhist, Hindu and Confucian traditions. For Karen Armstrong Religion is not about believing in something. Religion is a matter of morals, behaving in ways that change oneself, bringing oneself closer to the holy and sacred.]]>
<![CDATA[Ummatan Wasaţan dalam Pancasila Perspektif Tafsir M. Quraish Shihab ]]>
<![CDATA[Khairil Fazal]]>;
<![CDATA[Juwaini Saleh]]>
<![CDATA[ TAFSE: Journal of Qur'anic Studies Vol 7, No 1 (2022) ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry ]]>
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DOI: 10.22373/tafse.v7i1.13197
<![CDATA[The purpose of this study is to find out how ummatan Wasaţan in Pancasila according to the point of view of understanding M. Quraish Shihab. It was then traced that the idea of wasaţan ummah is an idea that can combine individual and public activities so that there is a balance throughout daily life. This research method uses a literature research approach. The results of the study show that actually according to M. Quraish Shihab the existence of Muslims is still far from the positive side of ummaţan wasaţan, the understanding of ummatan wasaţan in Pancasila is moderate individuals, not left and right, in order to create a just mentality, people who are used as witnesses and all parties witness as an example. There are eight things According to Quraish Shihab about the concept of ummatan wasaţan namely (a) Belief in Allah Almighty and His Messenger; (b) steadiness; (c) Intelligence; (d) Solidarity and solidarity and fraternity; (e) Equity; (f) Commendable; (g) Balance; and (h) Comprehensive. Tujuan penelitian ini ialah untuk mengetahui bagaimana Ummatan Wasaţan dalam Pancasila menurut sudut pandang pemahaman M. Quraish Shihab. Kemudian dilacak bahwa gagasan wasaţan ummah adalah gagasan yang dapat menggabungkan aktivitas individu dan publik sehingga terjadi keseimbangan sepanjang kehidupan sehari-hari. Metode penelitian ini menggunakan pendekatan penelitian kepustakaan. Hasil penelitian menujukkan bahwa sebenarnya menurut M. Quraish Shihab keberadaan umat Islam masih jauh dari sisi positif ummaţan wasaţan, pemahaman ummatan wasaţan dalam Pancasila adalah individu-individu moderat, tidak ke kiri dan ke kanan, agar tercipta mental yang adil, orang-orang yang dijadikan saksi dan semua pihak menyaksikan sebagai contoh. Terdapat delapan hal Menurut Quraish Shihab tentang konsep ummatan wasaţan yaitu (a) Keyakinan kepada Allah SWT dan Rasul-Nya; (b) kemantapan; (c) Kecerdasan; (d) Solidaritas dan solidaritas dan persaudaraan; (e) Ekuitas; (f) Terpuji; (g) Keseimbangan; dan (h) Komprehensif.]]>
<![CDATA[Revitalisasi Peran Filsafat sebagai Proses Transformasi Masyarakat Multikultural ]]>
<![CDATA[Juwaini Juwaini]]>
<![CDATA[ Jurnal Sosiologi Agama Indonesia (JSAI) Vol 4 No 1 (2023) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia ]]>
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DOI: 10.22373/jsai.v4i1.2690
<![CDATA[Philosophical thought has implications for the process of societal transformation, encompassing both the development of science and technology and the development of multicultural societies themselves. This study aims to examine how philosophy plays a role in the transformation of multicultural societies and the position of philosophy within the social framework of a multicultural society. A qualitative approach with a literature review model is employed in this study. The findings of this study demonstrate that multicultural societies in Indonesia have undergone transformation parallel to global advancements in science, technology, and societal progress. Consequently, the study of philosophy needs to be revitalized both academically and sociologically. There are three crucial points that require revitalization, namely through the three pillars of El: social philosophy's eligibility, the elimination of perennialistic thinking, and the elaboration of progressive multicultural philosophy. Abstrak Pemikiran filsafat memiliki implikasi terhadap proses transformasi masyarakat, baik itu perkembangan ilmu pengetahuan dan teknologi maupun perkembangan masyarakat multikultural itu sendiri. Kajian ini bertujuan untuk mengkaji tentang bagaimana filsafat berperan dalam transformasi masyarakat multikultural dan bagaimana kedudukan filsafat dan tatanan sosial masyarakat yang multikulturalistik. Kajian ini menggunakan pendekatan kualitatif dengan model studi kepustakaan. Kajian ini menunjukkan bahwa masyarakat multikultural di Indonesia telah bertransformasi seiring dengan perkembangan dunia, dan perkembangan ilmu pengetahuan dan teknologi. Oleh karena itu, studi filsafat perlu direvitalisasi, baik secara akademis ataupun sosiologis. Ada tiga poin penting yang perlu direvitalisasi, yaitu melalui tiga pilar El; eligibilitas filsafat sosial, eliminasi berpikir perenialistik, dan elaborasi filsafat multikulturalisme progresif.]]>
