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).
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<![CDATA[Metode Penyelesaian Hadist Mukhtalif: Kajian Ta'arudh al-Adillah ]]>
<![CDATA[K Khairuddin]]>
<![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.v12i1.3776
<![CDATA[Hadits position as law postulation to a certain extent providesperplexities to those arguing by. It happens due the existence ofbodily contradiction (ta’arudh) among the hadits themselves.Mujtahids (Muslim Scholars) have not reached any agreement onwhat solution could be applied to reconcile the contradiction.However, the Mujtahids’ method in solving the contradiction canbe track through four steps. There are: Al Jam’u wa al-Taufik(talfiq), Nasakh, Tarjih and Tauqif. Author argues that althoughthe scholars have not agreed with those four steps, they have to beapplied in a raw. Means that one cannot surpass others. This hasto be applied to gain well understanding about a hadistcomprehensively.]]>
<![CDATA[Syura dalam Pemikiran Nurkhalis Madjid ]]>
<![CDATA[N Nurkhalis]]>
<![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.v12i1.3781
<![CDATA[Shura is a concept that has equivalence with democracy. Shura is identical for one model of Islamic democracy that has not been applied into the formal legal life. Nurcholish Madjid said that the Shura has been accepted by Muslims. Generally, Shura is equal, or near as democracy had teach by the Western. The scope of application of Shura concerned in world affairs only and not religious affairs. When The Prophet Muhammad life, he and his follower applied the Shura on every things except the God’s commandment . But after the he died, the caliphs are using agency deliberation to interpret the implementation of the ommandments of God. The result of deliberation constitution is a consensusto implement it in according to the needs and circumstances. The Shura decision making can be based on the majorities, minorities and experts or professionalizes.]]>
<![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[Ethnic Identity, Institution, and Secession in Indonesia; Continuity and Change in The Achenes Rebellions ]]>
<![CDATA[A Arfiansyah]]>
<![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.v12i1.3777
<![CDATA[Tulisan ini berusaha menjelaskan kemunculan dua phenomena yangberbeda dalam pergerakan kemerdekaan Aceh, Indonesia: 1)kemunculan gerakan pemberontakan Darul Islam pada tahun 1950an,dan 2) perkembangan Gerakan Aceh kemerdekan (GAM) pada tahun1980an hingga 1990an. Penulis berpandangan bahwa kekuatan utamayang menyebabkan dua perbedaan dalam periode pemberontakan yang berbeda tersebut adalah interaksi institusional yang mendesignide Negara bangsa dan peluang untuk untuk memobilisisi budayayang didapat oleh institusi yang lainnya. Dengan kata lain, gerakangerakankemerdekaandiAcehdibentukdandimediasiolehinstitusiinstitusiyang memanifes-tasikan diri sebagai insititusi politik danmemiliki dampak yang besar terhadap perkembangan sebuahidentitas etnik. Identitias tersebut dimobilisasi dan sekaligus untukklaim sebuah grup (Horowitz, 1985: 229-235). Para elit etnik, sebagaipimpinan dalam sebuah gerakan, bertindak sebagai agen untukmemperkuat mobilisasi politik dan mendefinisikan keinginan sebuahdaerah yang menjadi daerah basis budaya mereka. Isu yang terdapatdalam identitas etnik dan tantangan-tantangan institusi merupa-kanpermasalahan yang juga akan dibahas dalam tulisan ini. Khususnya,tentang apakah persamaan yang alami pada pondasi ideology yangdiwariskan dari satu ke gerakan pemberontakan lainnya padaperiode yang berbeda? Kenapa, contohnya, pem-berontakan pertamayang terjadi pada tahun 1950an berhubungan dengan gerakan DarulIslam lainnya di Republik ini?Lalu kenapa GAM pada tahun 1980anmengunakan dasar dasar etnik untuk pemberontakan politik mereka?Demikian juga, kenapa kedua gerakan pemberontakan tersebutmuncul dengan varian yang berbeda. Misalnya, Darul Islamdipimpin oleh para Ulama sedangkan GAM dipimpin oleh kelompokSekuler. Jawaban-jawaban untuk pertanyaan tersebut akan digalimelalui sejarah insititusi kedua gerakan perberontakan tersebut]]>
<![CDATA[Konstruksi Teologi Revolusioner Hassan Hanafi ]]>
<![CDATA[Lukman Hakim]]>
<![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.v12i1.3780
<![CDATA[Historically, Islamic theology ever became a soul of revolution thatalleviated the Islamic empires to the most glorious civilization on the world. By the rationalized theological system, Islam succeededin enlightening human thoughts. Ironically, the glory could not bemaintained by past Muslim which caused the civilization wentunder and could not be able to compete with other raisingcivilizations. Theologically, the collapse of muslim civilization wascaused by Muslim inability to cultivate the revolution spirit thatlies within Islamic theological doctrines. The presence of HassanHanafi becomes a fresh air that blows the development of Islamiccivilization by offering the concept of revolutionary theology. Hassan Hanafi’s construction of revolutionary theology focuses onfour big steps covering (1) revitalization of the enrichment ofclassical Islam (Ihya al-turats al qidim), (2) responding the westernchallenges (tahadda al hadarah al gha]]>
<![CDATA[Kontekstualisasi Islam Tradisional dalam Bingkai Filsafat Perennial; Studi Wacana Pluralitas dan Masa Depan Agama ]]>
<![CDATA[Husna M. Amin]]>
<![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.v12i1.3786
<![CDATA[Religion is a fundamental need for human being and cannot be changed by other forms, such economic is politic, culture, science etc. Religion is a symbol for giving the mean of live comprehensively. Relegion concepyually is considered an ultimate non material cocial fact. The man cannot feel any usefulnese of Religion without understanding basics corectly, rationally, the contemporary moslem schoolars studied the problem realted to religion seriously. The writing try to refocus the same thing. However, it wiil be concentrated an the vision and comprehensive understanding about iraditional Islam in Perennial Phylosophy approach. Iraditional Islam is relevan offer for solusing the problem of harmony and dialogical approach.]]>
<![CDATA[Perguruan Tinggi Islam di Era Konversi IAIN ke UIN; Upaya Integritas kajian Ilmu Agama dan Umum ]]>
<![CDATA[S Safrilsyah]]>
<![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.v12i1.3782
<![CDATA[The founding of Indonesia higher Islamic education (PTAI) isaimed to develop Islamic studies discourses and create intellectualulama and religious scientists. But, in the PTAI development as the frontline educational media for Islamic studies needs to make contact and dialog with other knowledge. Dichotomy between secular (non religious oriented knowledge) and religious oriented knowledge causes PTAI confined to develop its studies. That is also the tendency in the present time, in which Islamic studies seems to be irrelevant to modern life. This short article explains about the IAIN conversion process to UIN as integrating efforts of religious studies to that of secular knowledge which are based on the paradigm of hree knowledge: ontology, epistemology, and axiology/pragmatism. By applying these three paradigms all together, IAIN can ease the way to alleviate its status from IAIN to UIN. Integrating knowledge cannot be done by ignoring the paradigms. Because, a iscourse will remain secular if it is not based on ontological perspective or firm and complete world view or Tauhid (the Oneness principle). Also, an epistemology of knowledge will remain exploitative and abusive if it is not based on Islamic ontology. One should otice that the disintegrated construction of knowledge would be useless in the hand of immoral scholars. To do so, while doing conversion, axiological part should be constructed]]>
<![CDATA[Seni dan Pendekatan Diri Kepada Tuhan ]]>
<![CDATA[Ernita Dewi]]>
<![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.v12i1.3787
<![CDATA[Art is a medium for the achievement of spiritual truth, its position can be compared with philosophy. Religion, art and philosophy are among the world which allows people whom regarded as the material can enter into spiritual nature or spiritual nurture . The totality of one's self and consolidation to achieve the essence of the spiritual nature can be realized with the arts as a tool. Sufi worlds have proven how the servants of Allah SWT reach the creator through language and art activities. Al-Hallaj and al-Rabiah Adawiyah relied their live to God and explained the beautiful of ma’rifah through poetic. Likewise with Jalaluddin Rumi, who enjoyed the existence of God through religious dances. Not all of us can understand the nuances of pleasure and mortality experienced by the Sufis, but to explore the beauty of language and meaningful religious dance, will make our souls fly to the spiritual sense. Sufi’s life was identical with the value of beauty in the art in the form full of philosophical meaning. The expressions of beauty and love are manifested in the form of Sufi poetry and dance, its aim to show how much love of Sufi to Allah SWT. In remembrance of a long and deep contemplation of the nature of the Creator, the Sufis came to the place which enable them to open the veil between himself and their great creator, so that they reached the climax of human self-awareness: there was only themselves in the mortality together with their loved one]]>
<![CDATA[Sekilas tentang Konsepsi Kenegaraan dalam Pandangan Ali Hasjmy ]]>
<![CDATA[Nuraini A. Manan]]>
<![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.v12i1.3783
<![CDATA[li Hasjmy viewed that Pancasila’s tenets are inherent and in accordance with a state foundation that are required by Islam. However, regarding state’s constitution he consistently argued that Qur’an is the only one that serves the basic foundation orconstitution of state. Means that Qur’an must be the main guide for all Muslims whether it is for their personal life or for communal life within a state. It could be said that he does not tolerate the separation between religion and state. All state’s regulation and constitution have to be referred to Qur’an and Prophet’s Tradition, although a state does not proclaim itself as an Islamic State. Here, the main key relies on the implementation ofQur’an’s tenets and Prophet’s Tradition. when both principles are implemented, a state will be automatically called as an Islamic State.]]>
<![CDATA[Fiqh Al-Hadist tentang Hibah Ayah kepada Anak ]]>
<![CDATA[Fauzi Saleh]]>
<![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.v12i1.3775
<![CDATA[This study aims to look at the different angles of grants to children compared to other parties. This study used a qualitative approach by referring to and discussing the understanding of the hadiths about grants specifically related to giving to children. The results of the research are that, first, it is permissible for parents to take back their child's gift on the grounds that it does not cause tuhmah (prejudice) from other parties. Both parents give to children, justice must be felt. Second, if it is understood that there is something wrong in the gift, it is advisable to withdraw it and to consider further technical giving more precisely and fairly. Third, the child is part of the parents, one of the qualities to make it good is to return the property of the parents that was given to him if needed and that becomes part of birr al-walidan]]>
