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Substantia: Jurnal Ilmu-Ilmu Ushuluddin
Published by Universitas Islam Negeri Ar-Raniry Banda Aceh
ISSN : -     EISSN : 23561955     DOI : -
Core Subject : Religion, Education,
Religion Education
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).
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 9 Documents
 1 
Search results for , issue "Vol 16, No 1 (2014)" : 9 Documents clear
Revitalisasi Keilmuan Fakultas Ushuluddin Menghadapi Tantangan Peradaban Global Nasihun Amin
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4917

Abstract

Abstract: The wave of information and communication appear to cause global clash  of civilization. This seriously challenges religion because morality lies as the basic  problem. Concerning this issue, Ushuluddin faculty, that produces religious scholars,  has a strategic position in responding to this situation. As an academic institution,  Ushuluddin faculty has to do self-reformulation and revitalization in order to respond  the global challenge. It does not only focus on producing scholars that are excellent in  understanding religious studies (substantial skill). But, it has also to equip them with  great skill on technicality, practicalities as well as relational skill. These expertise and  skills will give them authority to direct morality in this global civilization.  Abstrak: Adanya gelombang informasi dan komunikasi ternyata membawa dampak  benturan peradaban pada skala global. Pada keadaan demikian, agama mendapat  tantangan yang luar biasa berat karena inti persoalannya adalah pada moral. Dalam  konteks ini, peran Fakultas Ushuluddin (FU) sebagai pencetak ahli agama sebagai  bagian penting dalam institusi agama, mempunyai posisi yang strategis. Karenanya,  tuntutan yang harus segera dilakukan adalah bagaimana FU melakukan reformulasi  dan revitalisasi dalam dirinya untuk menjawab tantangan global tersebut. Melalui  penguasaan dan pemahaman agama yang baik dan tepat (substantial skill), yang  didukung kecakapan teknis (technical skill) tertentu dan kecakapan relasional  (relational skill), maka mereka akan memiliki wibawa moral untuk memberikan arah  moral dalam peradaban global.
Terorisme di Lingkungan Kelompok Muslim Abdul Majid
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4923

Abstract

Terrorism could be simply defined as an act that causes fear by doing  harassment to reach particular object. There are many factors contribute to the  emergence of terrorism such as religion, psychology, economic, politics, and social.  All of them could create any movement from nationalism-separatism, religious  fundamentalism, and new religion movement to Islamic radical-fundamentalism. But  none of them could indicate that Islam is identical to terrorism. Many think that terrorism is similar to jihad. As a religion that is bestowed to universe, it becomes  awkward when Islam is accused for being teaching and encouraging terrorism. Jihad  is not the other word of terrorism. Jihad is taken after passing a tight Islamic law  consideration. Differently to Jihad, terrorism is relatively without legal consideration.  Jihad respects human rights. In the order way around, terrorism disrespects human  rights. So that, Jihad is not the same to terrorism. What perceive them the same is  indeed narrow-minded or misconception toward ideal understanding about Islam.  Perhaps, there could be people using Islam for masking their faces in order to reach  their object.
Agama dan Kesadaran Menjaga Lingkungan Hidup Safrilsyah Safrilsyah; Fitriani Fitriani
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4918

Abstract

Religion and environment are seen as separated and unrelated discourses.  This understanding positions religion to unlikely give any contribution in enhancing  Muslims awareness on environment. Actually, in Islamic concept, the Quran  frequently mentions environment in different ways as a basic conception on  environment. At least there are three concepts introduced by the Quran; al-bi’ah, al- mubahat, marafiq al-balad. Al-bi’ah (occupying a territory, life space and  environment) perceives environment as a living space especially for humankind.  Through the concept of Muhabat, Islam treats forest ecosystem as a free space. There  are two categories in this concept. Firstly, environment is seen as a death earth (al- mawat) if the forests are wild jungles and remote from human territories. When the  forests are geographically around human territories, so they fall under the second  category that is marafiq al-balad (edge earth). This article explores the Islamic  concept on environment which is introduced by contemporary Muslim scholar, Yusuf  al-Qardhawi. According to him, there are some concepts in Islam that are related to  protecting environment. These concepts are of al-istishlah (shared benefit), maqashid  al-syari’ah, and Sunnah. This article is also enriched by Fitri’s thesis that explores  the role of religion and the awareness to protect environment in Simpang Tiga sub-disctict, Pidie of Aceh province. Her research finds that some of community religious  activities are not correlative with the awareness in protecting environment.
Pola Interaksi Interkomunal Umat Beragama di Kota Banda Aceh Muhammad Sahlan
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4924

Abstract

Abstract: Intercommunity interaction among religious believer happened in two forms,  one is on daily basis and another is associational. Daily interaction is significant,  although it does not guarantee the creation of religious harmony among believers of  various religions. Meanwhile associational interaction has a role in preventing  religious conflict. However, intercommunity interaction in Banda Aceh city happens  mainly in daily basis interaction compare to associational. The imbalance in interaction  pattern will result in communication between religious believer on civil society and  elite level hindered. The implication of this is supporters or superstructure of peace and  religious harmony in Banda Aceh is fragile.  Abstrak: Interaksi interkomunal umat beragama terjadi dalam dua bentuk, yaitu  keseharian dan asosiasional. Interaksi keseharian penting, namun tidak menjamin  terciptanya kerukunan antar umat beragama. Sementara interaksi asosiasinal berperan  dalam mencegah terjadinya konflik keagamaan. Interaksi interkomunal antar umat  beragama di Kota Banda Aceh lebih sering terjadi dalam bentuk keseharian dibanding  asosiasional. Ketimpangan pola interaksi seperti ini menyebab komunikasi antar umat  beragama di tingkat menengah (civil society) dan atas (elite) tidak berjalan dengan baik.  Akibatnya basis pendukung atau suprastruktur perdamaian dan keharmonisan beragama  di Kota Banda Aceh menjadi rapuh
Demokrasi dan Syura: Persepektif Islam dan Barat Muhammad Ichsan
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4913

Abstract

In this globalization era, the term of democracy has been part of political  culture in Muslim society, which unintentionally hindered the term of syura as  Muslim political reference. In fact, that democracy and syura are two different  concepts in Islamic discourses. The concept of democracy, which is understood,  developed and introduced by West to Muslim, is not very applicable in Muslim  world. It is because the whole concept of western democracy unlikely relevant with  Quran and Prophet Tradition. Western democracy, for instance, positions people as  the owner of the highest sovereignty. It means that whatever the people’s words, they  will be treated as a truth, although they might be wrong. While syura, as Muslim  political reference, perceives Allah as the owner of the highest sovereignty.  Humankind is commanded to apply the concept. If Muslims are going to apply any political will, they must firstly consult to the Quran and Sunnah whether the will is  applicable or not.Abstrak: Kata demokrasi di era globalisasi dewasa ini sudah membudaya dan  dipraktekkan dalam kehidupan masyarakat muslim, sehingga kata syura yang  merupakan acuan umat Islam dalam menjalankan kehidupan dalam masyarakat  hampir dilupakan. Padahal antara demokrasi dan syura terdapat perbedaan dalam  kajian Islam. Demokrasi yang dipahami dan dikembangkan oleh dunia barat kepada  dunia Islam tidak semuanya dapat diterima dan diterapkan di dunia Islam, karena  banyak hal yang terkadang tidak sesuai dengan ketentuan-ketentuan yang telah  digariskan dalam al-Qur’an dan Sunnah Rasulullah Saw. Misalnya kalau demokrasi  yang dipahami barat kedaulatan tertinggi berada di tangan rakyat, apa yang dikatakan  oleh rakyat itulah yang benar walaupun terkadang hal tersebut tidak benar. Sedangkan  dalam Islam, kedaulatan tertinggi berada di tangan Allah Swt, manusia hanya  diberikan amanah untuk melaksanakannya saja. Bila ada hal-hal yang ingin  dilakukan, maka harus dikembalikan kepada al-Qur’an dan Sunnah untuk mengetahui  ketentuan apakah boleh dilaksanakan ataupun tidak.
Maqom dan Ahwal: Makna dan Hakikatnya dalam Pendakian menuju Tuhan Asnawiyah Asnawiyah
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4919

Abstract

Religious teachings is important aspect for every person. The meaning of religious life for every adherent is to reach the highest degree before one‟s God. There  are many ways to to perfect human‟s spirit in order to reach the highest degree. In  Islam, human‟s degree is different from one to another before the Creator. The degree is  called maqam, which illustrates one position or degree. To reach the highest maqam,  one has to pass through many stages. In the order side, Islamic mysticism knows the  term of ahwal. Dissimilarly from maqam, ahwal is God‟s bestow to someone without need to great efforts. Since maqam is a position, which has to be reached by making  serious efforts, so the harder one sacrifices to pass through each maqam stage, the  nobler the one before the God.
Teungku Dayah dan Kekuasaan Panoptik Nirzalin Nirzalin
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4914

Abstract

Abstract: This study examines the teungku dayah and panoptic power. It explores two   main questions that firstly what serves as the basic for the Acehnese society obedience towards the teungku dayah? What power model that the tengku dayah apply so the people  total obedience is honestly expressed whether in front and behind them. Theoretically,  this study refers to power relation and hermeneutic theory that are introduced by Michel  Foucault. The data of this study are collected through observation, in-depth interview and  text studies. By closely study some dayahs (traditional Islamic boarding school) in north  Aceh district, this study finds that teungku dayah could be determinant figure in  Acehnese society. It is because not only they are religiously knowledgeable persons that  are justified by religious norms, it is also influenced by three other resources: sacred  (keuramat), blessed (beureukat) and accursed (temeureuka). As the sacred figure,  Acehnese believe that teungku dayah could mediate God’s blessings to them. Against or  defy to them could cause accurses. The belief of being accursed if one is defiant toward  the Tengku, grants the total obedience toward the Tengku. These three concepts are  crafted in people minds, hearts, and emotion so as if they are always being watched by  the teungku any time and any place. Perhaps Cross Circuit Television (CCTV) best  represents this condition in latest surveillance technology. Thus, these sources grant  teungku dayah the panoptical power that is nonviolent, persuasive, absent, remote, total  and comprehensive.Abstrak: Studi ini mengkaji tentang teungku dayah dan kekuasaan panoptik. Pertanyaan  utama yang dikupas adalah apa yang mendasari lahirnya kepatuhan total masyarakat  Aceh terhadap teungku dayah dan model kekuasaan seperti apa yang dimiliki oleh  teungku dayah sehingga kepatuhan masyarakat terhadap mereka tidak hanya berlaku di  depan tetapi juga di belakang. Proses kajian dilakukan dengan menggunakan perspektif  teoritik kekuasaan Michele Faucault dan metode hermenutik. Maka pelbagai data yang  digali melalui observasi, wawancara mendalam dan studi dokumen diperlakukan sebagai  teks sosial. Lalu, pelbagai data tersebut ditafsirkan melalui teknik tafsir lingkaran  hermeneutik. Penelitian yang dilakukan di beberapa dayah di Aceh Utara ini menemukan  bahwa kekuasaan teungku dayah terhadap masyarakat Aceh selain didasari oleh  penguasaan ilmu agama dan justifikasi normatifitas agama juga dipengaruhi oleh 3 (tiga)  sumberdaya lainnya yaitu keuramat (karamah), beureukat(barakah) dan temeureuka (kualat).. Maka kekuasaan teungku dayah terhadap masyarakat Aceh bersifat panoptik  yaitu tanpa kekerasan fisik, tanpa paksaan, tanpa kehadiran, jarak jauh, total dan  menyeluruh.
Maqom dan Ahwal: Makna dan Hakikatnya dalam Pendakian menuju Tuhan Asnawiyah Asnawiyah
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4920

Abstract

Religious teachings is important aspect for every person. The meaning of religious life for every adherent is to reach the highest degree before one‟s God. There  are many ways to to perfect human‟s spirit in order to reach the highest degree. In  Islam, human‟s degree is different from one to another before the Creator. The degree is  called maqam, which illustrates one position or degree. To reach the highest maqam,  one has to pass through many stages. In the order side, Islamic mysticism knows the  term of ahwal. Dissimilarly from maqam, ahwal is God‟s bestow to someone without need to great efforts. Since maqam is a position, which has to be reached by making  serious efforts, so the harder one sacrifices to pass through each maqam stage, the  nobler the one before the God.
Relevansi dan Aktualisasi Teologi dalam Kehidupan Sosial menurut Harun Nasution Muhammad Arifin
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i1.4921

Abstract

This article analyses relevancy and actualization of theology, which is  introduced by Harun Nasution, with the social life. Further, it will be drawn to  Indonesia community life in order to result a thought frame that shapes scientific and  logic attitude without leaving the basic value of Islamic teachings. This research finds that the Harun Nasution concept on Rational Theology has relevancy to Indonesia  community life, in which its relevancy values is closer to modern society life. By  having such concept, society is expected to become critics to social phenomena that  they encounter on daily basis.

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