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[Peran Akal Menurut Pandangan Al-Ghazali ]]>
<![CDATA[Fuadi Fuadi]]>
<![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.v15i1.3791
<![CDATA[Intellect is a tool of thought contained in human beings, the human mind is different from other creatures because sense is given only in humans and is not given to other creatures. This difference has made humans superior and smarter in managing their lives. Therefore man with a clear intellect would find God as the final returns from real life. According to al-Ghazali sense a profound effect on the human mind even define perfection the man himself. Al-Ghazali in principle recognize the existence of the senses and the intellect, but both instruments are limited and may not be essential to understand the science. Al-Ghazali argued that scientific truth is not limited to sensory truth, but there is truth behind the truth abstract sense. Al-Ghazali had divided power in some sense be viewed by potential and levels: first, practical sense; sense it serves to move the body and to deliver knowledge-practical knowledge, such as the application of morals in life. Second, Intellect theoretical; theoretical sense is the power of knowledge in human beings or the desire to know that is immaterial and abstract]]>
<![CDATA[KOnsep State Amien Rais dan Nurcholis Madjid ]]>
<![CDATA[Andri Nirwana AN]]>
<![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.v15i1.4883
<![CDATA[This paper focuses on the study of Islamic Political Thought of Nurcholish Madjid and M. Amien Rais about Islamic state in Indonesia. Nurcholish Madjid required secularization, as an effort and rationalization of religious desecration. In this context, religion is not only understood as an integral dimension of the sacred (holy) with all its appliances. But there are many parts changed, because it is sociological. According to Nurcholish, secularization is the way that Muslims needed to be done, so that the public can distinguish between social phenomena and the phenomenon of transcendent revelation.]]>
<![CDATA[Fundamentalisme dan Inklusivisme dalam Paradigma Perubahan Keagamaan ]]>
<![CDATA[Maimun Fuadi]]>
<![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.v15i1.4888
<![CDATA[Fundamentalism is a historical phenomenon in the discourse of religious thoughts, in where Islam is included in. The association of fundamentalism to a group tends to picture the negative impact in its development process. Radicalism, militant, terrorism, and exclusivism color and are strongly attached to Islamic fundamentalism. In fact, since its invention, Islam calls for open minded and inclusivism in practicing the religion teachings. For that, the change of paradigms particularly in relation with religious understanding – such as Islamic fundamentalism – is a process that requires bravery, vision, and specially clear and pure mind in understanding spirit of God’s teachings. These are required by Islamic fundamentalism to actualize earthly prosperity and peace. ]]>
<![CDATA[Konsep Sosialisme Islam menurut Sayid Quthb ]]>
<![CDATA[Asnawiyah Asnawiyah]]>
<![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.v15i1.4884
<![CDATA[This paper attempts to trace how the concept of social thinking introduced by Sayyid Qutb, better known by the concept of Islamic socialism. Socialism is one of the tenets that wants the Elimination of social inequalities in society. This teaching is done in an effort to bridge between the luxury life with the life of the lower classes, so that gave birth to life balance in a public order. Observing this, then social systems analyze three important aspects, namely: first, the public relations of various systems; Secondly, the normal situation or a situation of balance, in line with normal conditions, and third, all systems perform normal system to reintegration. Thought Sayid Qutb give new shades of thought in the aspect of community development in Islam. He sought to correlate to the thinking that is introduced by the West and the Islamic version of the social aspect of teaching.]]>
<![CDATA[Mutual Respect and Dialogue is a Chalence for the Future of Diversity in the Globalization ]]>
<![CDATA[Suraiya IT]]>
<![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.v15i1.4889
<![CDATA[Saat ini dunia dihadapkan dalam suatu era globalisasi dan modernisasi. Yang mengakibatkan terjadi perubahan-perubahan mendasar dalam kehidupan manusia. Globalisasi adalah satu kenyataan yang tidak terelakkan, dimana dunia semakin terbuka dan terkoneksi berkat perkembangan informasi dan teknologi, dan manusia semakin dekat dan mendalam mengenal satu sama lain, tetapi juga lebih mudah terbawa kepada penghadapan dan konfrontasi langsung satu sama lain. Di dalam setiap kasus, dimana keegoisan dan keserakahan manusia telah menyebabkan timbulnya berbagai persoalan dan konflik, terutama konflik yang berlangsung antara negara-negara Islam dan Kristen (Timur dan Barat). Oleh karena itu, sangat diperlukan sikap saling pengertian dan saling menghormati dengan mencari dan menemukan titik kesamaan satu sama lain, bukan titik perbedaan. Dialog dan saling pengertian di antara perbedaan agama dan budaya menjadi sangat penting untuk dilakukan karena prinsip dasar semua agama adalah perdamaian. Dialog bukan bermaksud untuk mempersatukan keimanan seseorang, tetapi untuk mendekatkan pandangan tentang kehidupan untuk saling menghargai dan menghormati antar tradisi untuk menciptakan perdamaian di muka bumi.]]>
<![CDATA[Konstribusi Tafsir Kontemporer dalam Menjawab Persoalan Ummat ]]>
<![CDATA[Muhammad Amin]]>
<![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.v15i1.4880
<![CDATA[Interpretation is a means to explain the holy message of the Koran to be widely understood by many and practiced in real life. Interpretation of the Qur’an has been going on for a long time, starting from the time he was demoted to the present and even the future. The Qur’an is also a scripture that applies to all Muslims wherever and whenever it is. Efforts to interpret the Qur’an in the present or the better known contemporary interpretation has a very strategic role in the realm of Islamic scholarship. The development of information technology has brought such tremendous influence on the lifestyle of modern society. It also contributes to the development raises new issues in the various dimensions of life. The issue is so complex and the solution certainly needed a way out so that the Muslim community in particular human life running harmoniously. Interpretation of the Qur’an is done by experts in the contemporary era has been a lot of investigating and talking about a variety of issues. This short article will discuss about the contribution of the interpretation of contemporary in an effort to provide solutions to the various problems of the ummah]]>
<![CDATA[Aktualisasi Humanisme Religius Menuju Humanisme Spiritual dalam Bingkai Filsafat Agama ]]>
<![CDATA[Husna Amin]]>
<![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.v15i1.4885
<![CDATA[An understanding of the universal values of human existence that does not differ individually, an attitude humanistic into the spirit of the movement of religious and philosophical. Humanism was born in the spectrum of modern thought, just fight for these values. But in its development, teaching the humanities have negative implications in addition to providing positive things for the spirit of humanity. Behind these two spheres, it must be admitted that neither philosophy nor religion, basically moving and growing in a single purpose, which is to fight for and defend human life order. Both will not be meaningful, if it does not consider the value of humanity. Religious Humanism is a philosophical connectivity that determines the course of human life taken is objective, rational, ethical and religious. Human freedom is a central theme religious humanism, but the freedom he fought for freedom not absolute or medieval antithesis which incidentally is considered balanced between religious interests and the interests of humanity. Man is the center of reality, so everything must be returned to him and the phenomenon of human existence is not justified interpretation of the phenomenon that place people as marginal entities]]>
<![CDATA[Pluralisme Agama sebuah Keniscayaan ]]>
<![CDATA[Taslim HM. Yasin]]>
<![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.v15i1.4890
<![CDATA[Ahlu al-Kitab has become one of the unique concepts in Islam. Islam acknow-ledges the holy books and the ummah prior to Islam. This acknowledgement does not means that all religions are the similar to all aspects. Since each religion has its distinct creeds, rituals and code of conducts, all religions are to respect and tolerate each other. Through respect and tolerance, all religions can cooperate and solve problems of religious, social, political and cultural issues emerging in their ummah. This is what calls religious pluralism concept that aims to built a harmonious and peaceful community, the community with pluralistic beliefs, but united to handle the problems of its people.]]>
<![CDATA[Konstruksi Teologis dalam Hadih Maja ]]>
<![CDATA[Lukman Hakim]]>
<![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.v15i1.4881
<![CDATA[Hadih Maja is an oral literature is the source of value in the lives of the people of Aceh. The content itself hadih maja has a diverse range of values such as the value of law, education, philosophy, ethics and theology. Lately hadih maja is oriented in the realm of law and social issues alone. It makes some of the content of the hadih maja as neglected as the theological side. This paper examines some of the central issues in the study of such concepts qadha kalam and Qadar, rational reasoning and work ethic. In problem qadha and levels found construction theological built in Acehnese society is the existence of an understanding of kalam very balanced between the recognition of the absoluteness of God and human freedom in realizing his actions. In the field of rational reasoning, always taught the use of the maximum reasonable minds before doing an action. Intellect is positioned as a tool to be able to measure the goodness and badness of a deed. While the work ethic has always taught about the spirit and optimism in life. This is the picture that proclaimed theological learning in hadih maja. This of course is a decent value in the lives of the Acehnese appreciated]]>
<![CDATA[Peran AKal dan Kebebasan Bertindak dalam Filsafat Ketuhanan Mu'tazilah ]]>
<![CDATA[Analiansyah Analiansyah]]>
<![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.v15i1.4886
<![CDATA[Mu`tazilite is one of the Islamic theology schools. The school is quite different from the other schools such as of the Sunnite and of the Shi`ite. Due to its difference it is considered unique, mainly in the case of the role of intellect to find the truth and the freedom human act. Consider to human freedom and the power of intellect gifted by God, it is obliged to a Moslem to upgrade his intellect in solving his problems of life, not solely dependent on the taqdir or God’s determination. According to Mu`tazilte, through intellect, man is capable to exploit natural sources for the human benefits as he likes rather than he depends on the taqdir like a fatalistic point of view.]]>
