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[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[Ketentraman Jiwa dalam Persepektif Al-Ghazali ]]>
<![CDATA[Idrus H Ahmad]]>
<![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.v13i1.4817
<![CDATA[Allah did not create a soul in a perfect shape, unlike body which need time to be perfect. While soul will reach a perfect level through education, especially religious teachings that provide a guidance, counseling, leading and forming gradually or from one stage to the next stage. So that soul will grow stronger and well established to face any problems, by the end the soul becomes perfect, safe and secure. The human‟s soul has the potential of evil and goodness, where the badness will bring about a misery to one‟s life and a goodness thing will create the happiness in one‟s life. It‟s need an effort to remove and prevent of mental illness, such as takabbur, ria, These behaviors could be a barrier to go to the presence of God. According to al-Ghazali, one of the formulas to create a calm and serene soul is by rearranging a wide range of existing stations in Sufism as the essence of the kalam Ilahi. To reach a tranquility of life, according to alGhazali's, the people are always approaching Allah and remember Him along human‟s life. ]]>
<![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[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[Peran Islam dan Ilmu Pengetahuan dalam Menjawab Tantangan Global ]]>
<![CDATA[Siraiya IT]]>
<![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.v13i1.4809
<![CDATA[Islam is a global and universal religion. His objection is to present a perfect and universal civilization spiritually, morally, or materially. Knowledge is one of the most important aspects of human life, which is hoped to educate the life of a nation. Nevertheless, the knowledge cannot be independent from religion. Knowledge has been integrated with religion as it has united with every sphere of human life. The advance of technology and globalization make the gap between knowledge and religion further. Therefore, courses of Islamic thought play an important role to synergize the both aspects. Because according to Islam, religion does not only confirm the knowledge but he is also become a source of information to advance knowledge. Even more, religion itself is paradigm for advancing the knowledge. Without religion, knowledge will miss new inspirations to progress. Equally, religion will be exclusive without knowledge. ]]>
<![CDATA[Membangun Hubungan antar Agama Mewujudkan Dialog dan Kerjasama ]]>
<![CDATA[Taslim HM Yasin]]>
<![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.v13i1.4814
<![CDATA[Every religion has its own uniqueness, that distinguish between one religion to another religion. However, the religions have many similarities as well as the great potential that can be developed to build the state and nation. Religious pluralism, in essence, contains the potential of the conflict, as well as containing the potential to build cooperative relationships. It lies the importance of religious life arrangement within a community or country. The dialogue is an important part in problem solving, and is deemed able to solve various problems of religious life, as long as the dialogue participants were able to show the attitude of tolerance and mutual respect. ]]>
<![CDATA[Urgensi Scientific Research Programme Imre Lakatos bagi Pengembangan Studi Islam ]]>
<![CDATA[Moh Tamtowi]]>
<![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.v13i1.4810
<![CDATA[According to Lakatos, the development of science occurs continuously. He rejected the revolution in the development of science. Here he differs with Thomas S. Kuhn. Lakatos proposed a model of scientific research Programmes. Scientific research program consists of two main elements, namely the hard core and protective belt. The hard-core is a core principal of the program, while the protective belt serves to protect the hard core from the criticism and attacks. Falsification occurs only in the protective belt teritory, rather than on the hard core. This ideas is rejecting the opinion of Karl Popper. Scientific research program has benefits and significance in Islamic studies, namely: first, the history of the development and growth of religious knowledge can be explained very well. Second, conformity with the purpose of maintaining the hard-core of Islam (al-Qur’an). The revision and reformulation occurs only in the sciences and analytical tools of Islamic.]]>
<![CDATA[Pesan Piagam Madinah dalam Pluralisme di Indonesia ]]>
<![CDATA[Nurdinah Muhammad]]>
<![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.v13i1.4815
<![CDATA[Every religion has the truth. The faith to the truth is relied on God as the only source of it. Sociologically, the claim on the it turn to be a religious symbol, which is subjectively understood by a believer. It is no longer concrete and absolute. The plurality of mankind makes the truth become different in discussion and understanding. The difference is caused by various references and backgrounds of believers whose ideal conception turns to be culturally normative. Generally, it motivated religious movements to argue against as they claim that they understood, possessed even has performed the scared value in pure way with all consequence resulted from. As recorded in history, ideas and religious rules inspired an individual or a devoted group the leave the earthly need for reaching higher values and truths. As an ideology and political movement, the pluralism was instantiated by prophet Muhammad to Umar ibn Khattab which was then continued to other khalifahs to unite the divergent groups of religion and various ethics and nation under the system of moderate and tolerant Islamic community that respect the equality of rights and obligations.]]>
<![CDATA[Memahami Konsep Reinhold Niebuhr tentang Keberagaman dan Kesatuan Sejarah ]]>
<![CDATA[Hardiansyah Hardiansyah]]>
<![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.v13i1.4811
<![CDATA[Reinhold Niebuhr a Christian Protestant neo-orthodox wing yan, Niebuhr's view of man who was reported by the Bible higher than that. Niebuhr in addressing the diversity of prefer the attitude of pluralism. According to Niebuhr the development and fall of cultures and civilizations is caused by the absence of historical pluralism. The idea seems to lead to the formation of the unity of history. The core relationship of each civilization depict the unity of length in time. The essence of contemporary civilization relation to each other again describing the broad unity in the room, deeper unity is a real number.]]>
<![CDATA[Memahami Hakikat Kehidupan Sosial Keagamaan Sebagai Solusi Alternatif Menghindari Konflik ]]>
<![CDATA[Fuadi Fuadi]]>
<![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.v13i1.3790
<![CDATA[The substance of social life is a man ability to understand that life is to become other people in togetherness based on the universal value of religion by dialogic theology approach. Developing creative thought concept on social would reduce tension and subjective claim on truths. Developing a productive economic system will cover any social conflict from indigent and economically oppressed community.]]>
