cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
Maizuddin
Contact Email
-
Phone
-
Journal Mail Official
substantia.adm@gmail.com
Editorial Address
Jln. Lingkar Kampus, Kopelma Darussalam Banda Aceh, Aceh 23111
Location
Kota banda aceh,
Aceh
INDONESIA
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 6 Documents
 1 
Search results for , issue "Vol 21, No 2 (2019)" : 6 Documents clear
Moderasi Berpikir untuk Menempati Tingkatan Spiritual Tertinggi dalam Beragama Nirwani Jumala
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.5526

Abstract

The development of spiritual character is an appropriate step to realize moderation in religion. Spiritual character holds the value of self-awareness about human origin, purpose and destiny while religion is a testimony of faith that people accept as the absolute truth of life upon living on earth. Spirituality provides answers to who we are and how we exist and are aware of our existence, while religion provides answers to what we must reflect in our behavior and actions. Every religion presents a path to spiritual. Following the same religion, doesn't necessarily guarantee that they would have the same path or spiritual level. In fact, they can have a different spiritual value in their religious paths. Religion is not the same as spirituality, but it is a form of spirituality that lives in human's personal and communal civilizations. A Muslim can occupy seven levels of human spirituality from selfish to holiness according to Allah's command. This level consists of nafsu al-amᾱrah, nafsu al-lawwᾱmah, nafsu al-mulhimma, nafsu al-muṭma’innah, nafsu ar-raḍiyah, nafsu al-marḍiah dan nafsu as-safῑyah
Al-Simth Al-Majid: Melacak Pengaruh Syaikh Ahmad Al-Qusyaisyi terhadap Tradisi Sufi di Aceh (Pendekatan Analisis Tekstual Hadits) Nuraini Nuraini
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.3792

Abstract

Syattariyah tarekat is a popular tarekat in Aceh, especially during the Islamic kingdom of Aceh Darussalam under the leadership of the Queen. Abd. Rauf al-Singkel is considered the first carrier of the Syattariyah order. However, the network of the Syattariyah ulema from Abd. Rauf al-Singkel in Aceh has yet to be found. Therefore, it was assumed that the Syattariyah order existed between the 19th and 20th centuries in Aceh had nothing to do with Abd. Rauf al-Singkel. This statement implies that the Syattariyah's lineage from Sheikh Ahmad al-Qusyasyi in Aceh has lost. Abd. Sheikh Ahmad al-Qusyasyi has conferred Rauf al-Singkel as a messenger to spread the tarekat in the Indonesian archipelago. It is interesting to examine the influence of Sheikh Ahmad al-Qusyasi on the Syattariyah order developed in Aceh. Thus, the question was raised whether the trace of Sheikh Ahmad al-Qusyasyi’s influence on the Sufi tradition in Aceh still exists. One way to clarify the influence is by examining the Syattariyah order in Aceh through Acehnese Sufi figures. By looking at the lineage of the sanad they use, we would be able to determine if their sanad reaches Sheikh Ahmad al-Qusyasyi. The genealogical paths found in the current study and that of Oman Fathurrahman's show that the sanad of the Syattariyah tarekat in Aceh attained to Sheikh Ahmad al-Qusyasi. Thus, it can be concluded that the Syattariyah order developing in Aceh was originated from Sheikh Ahmad al-Qusyasyi, either through Abd. Rauf al-Singkel or other Acehnese scholars.Abstrak: Syattariyah merupakan tarekat yang populer di Aceh, terutama pada masa kerajaan Islam Aceh Darussalam di bawah pimpinan Ratu/Sulthanah. Abdurrauf al-Singkel dianggap sebagai pembawa pertama tarekat Syattariyah. Namun hingga saat ini belum ditemukan jaringan keulamaan tarekat Syattariyah yang berkembang di Aceh dari silsilah Abdurrauf  al-Singkel. Bahkan tarekat Syattariyah yang ada dalam abad  XIX dan XX di Aceh dianggap  tidak ada hubungannya dengan Abdurrauf al-Singkel. Pernyataan ini tampak menunjukkan terputusnya silsilah tarekat Syattariyah dari Syaikh Ahmad al-Qusyasyi di Aceh.  Padahal Abdurrauf al-Singkel sendiri merupakan khalifah yang ditunjukkan langsung oleh Syaikh Ahmad al-Qusyasyi untuk menyebarkan tarekat di wilayah Nusantara. Oleh karena itu, artikel ini ingin mengkaji pengaruh Syaikh Ahmad al-Qusyasi terhadap perkembangan tarekat Syattariyah di Aceh. Apakah masih ada pengaruh Syaikh Ahmad al-Qusyasyi dalam tradisi sufi di Aceh?. Hasil penelitian ini menunjukan bahwa silsilah sanad tarekat Syattariyah yang berkembang di Aceh semua bersumber dari Syaikh Ahmad al-Qusyasi. Dengan demikian dapat simpulkan bahwa tarekat Syattariyah yang berkembang di Aceh dari jalur silsilah adalah tarekat Syattariyah yang bersumber dari Syaikh Ahmad al-Qusyasyi, termasuk Abdurrauf al-Singkel pada masanya maupun beberapa ulama Aceh lainnya.
Urgensi Islamisasi Ilmu Syed Naquib Al-Attas dalam upaya Deskonstruksi Ilmu Hermeneutika Al-Qur’an Muhammad Sakti Garwan
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.5668

Abstract

This paper seeks to uncover the urgency of the Islamization of science according to the thoughts of Syed Muhammad Naquib Al-Attas, as someone who wants to transmit Western product science with an Islamic element. From these arguments, the authors apply the science of hermeneutics of the Koran as the process of Islamization of hermeneutics, which so far has been considered an un-Islamic science and is even called infidels, which gets some consideration but through several steps offered by Naquib namely: alienating the elements including key concepts that shape the culture and civilization, fill them with key elements and concepts of Islam, inclusion or transfer with Islamic science and principles and finally, formulate and integrate elements The main Islam and key concepts so as to produce a content that embraces core science and then placed in Islamic education from elementary to high level. Abstrak: Tulisan ini berusaha mengungkap urgensi Islamisasi ilmu menurut pemikiran Syed Muhammad Naquib Al-Attas, sebagai sosok yang ingin mentransmisi ilmu produk Barat dengan unsur keislaman.. Usaha yang dilakukannya ternyata mendapat sambutan baik sehingga berdampak baik kepada perbaikan lembaga pendidikan dan kemaslahatan umat. Dari argumentasi tersebut kemudian penulis aplikasikan ilmu hermeneutik al-Qur’an sebagai proses Islamisasi ilmu hermeneutik, yang selama ini dari beberapa kalangan dianggap sebagai ilmu yang tidak islami bahkan disebut kafir, yang mana hal tersebut mendapat konsiderans namun melalui beberapa langkah yang ditawarkan oleh Naquib yakni: mengasingkan unsur-unsur itu termasuk konsep-konsep kunci yang membentuk kebudayaan dan peradaban itu, mengisinya dengan unsur-unsur dan konsep-konsep kunci Islam, pencantuman atau pemindahan dengan sains dan prinsip-prinsip Islam dan yang terakhir, merumuskan dan memadukan unsur-unsur Islam yang utama serta konsep-konsep kunci sehingga menghasilkan suatu kandungan yang merangkumi ilmu teras untuk kemudian ditempatkan dalam pendidikan Islam dari tingkat dasar hingga tingkat tinggi.
Pandangan Al-Ghazali tentang Qadim dan Baharu Alam Semesta Suma Hayani; Andi Saputra; Saidul Amin
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.5760

Abstract

Mankind needs to study the creation of the universe because it will deliver them the proof, existence and omnipotence of Allah. Allah created the universe as a sign of His love for mankind. He created the universe for the benefit of mankind so that they could easily understand and learn everything in the world. Throughout history, many Muslim philosophers have explained the creation of the universe on their own respective views. One of them is Al-Ghazali through his works of Tahafut Al-Falasifah, Al-Munqidh min Al-Dhalal, Ihya Ulumiddin and Al-Hikmah fi Makhluqatillah. Al-Ghazali systematically formulated the universe based on the Qur'an and Hadith. He mastered various disciplines such as Islamic theology, philosophy and Sufi. He is also known as the consolidator of these three sciences. This is what makes Al-Ghazali a highly acclaimed figure. His acclaimed figure encouraged the author to discuss his concept of qadim and baharu of the universe and the critics of these concepts by other Muslim philosophers. The method used in this research is the literature review with primary and secondary data. These data were classified and analysed carefully before concluded to get the answers to problems. The results show that according to Al-Ghazali, the world must not be qadim. This means that Allah always exists, whereas the world has not. Allah then created the world and the world exists alongside Allah. In other words, Allah, as the creator, is qadim, while the world as the creature is baharu. Allah and the world are very different from their function and position yet some Muslim philosophers claim that Allah and the world are the same, both of which are qadim
Kerukunan Umat Beragama: Relevansi Pasal 25 Piagam Madinah dan Pasal 29 UUD 1945 Nurul Fajriah
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.5525

Abstract

This article is a study of literature describing religious harmony: the relevance of Article 25 of the Medina Charter and Article 29 of the 1945 Constitution. The Medina Charter was made in the 7th century (classical century) and Article 29 of the 1945 Constitution was born in modern times, around the 20th century. Both have relevancy which states that every citizen is free to adhere to their respective religions. The plurality of society in Indonesia has similarities and differences from the plurality of society in Medina around 622 AD. The stability and harmony of religious communities in the Medina at that time was regulated in the Medina charter which is the constitution of the Medina state. Harmony among religious communities in Indonesia is also an important concern of the Indonesian government as stipulated in Article 29 of the 1945 Constitution. Freedom of religion is guaranteed by the state because the state believes that religious diversity is not a disintegrating factor for the Indonesian people.Abstrak: Artikel ini adalah kajian literatur yang mendeskripsikan kerukunan umat beragama: relevansi pasal 25 Piagam Madinah dan Pasal 29 UUD 1945. Piagam Madinah dibuat pada abad VII (abad klasik) dan pasal 29 UUD 1945 baru lahir pada zaman modern, sekitar abad XX. Keduanya memiliki relevansi yang menyatakan bahwa setiap warga negara bebas menganut agamanya masing-masing. Kemajemukan masyarakat di Indonesia mempunyai sisi-sisi persamaan dan perbedaan dengan kemajemukan masyarakat di Madinah sekitar tahun 622 M. Keberlangsungan dan keharmonisan umat beragama di negara Madinah pada waktu itu diatur dalam piagam Madinah yang merupakan konstitusi negara Madinah. Kerukunan antar umat beragama di Indonesia juga menjadi perhatian penting pemerintah dengan adanya kebijakan Negara Republik Indonesia dari segi agama yang tertuang dalam pasal 29 UUD 1945. Kebebasan beragama ini dijamin oleh negara karena keyakinan bahwa keberagaman agama tidak akan menjadi disentegrating factor bagi bangsa Indonesia
Pengaruh Fatwa Ulama Dayah dalam Masyarakat Aceh Nurlaila Nurlaila; Zulihafnani Zulihafnani
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v21i2.3742

Abstract

Ulema (Islamic scholar) in Acehnese society occupies the same status as an elite community. Besides teaching religion, ulema also serve functions in various rituals of community life, such as praying for the deceased, reconciling disputes, helping the distribution of inheritance, and leading customary processions in the community. In Acehnese society, ulema not only lead and teach religion but also play a role in the political field. Aceh has Ulema Consultation Council (MPU) to decide on all religious matters. However, the community is more obedient to the ulema around them even though their fatwas are not in the MPU's decision. Sometimes their fatwas are different from the MPU’s. Since it is Tengku (Islamic scholar referred to in Aceh) in their network who decide, their opinions are obeyed. This article will examine how Teungku can influence the community in their network considering their fatwas do not have a binding power due to their unofficial status. This study was conducted using a qualitative approach. Some initial data information on the ulema network was obtained through study documentation in several districts in Aceh. The findings show that the fatwas of Tengku bind and the community obey their fatwas, for they are not aware of the Ulema Consultation Council. According to the community, MPU is absent and does not exist when needed. Furthermore, as an independent institution in deciding religious issues, MPU has not been socialized to the village level.Abstrak: Dalam masyarakat Aceh, posisi ulama sama halnya dengan masyarakat elite di sebuah tempat. Selain mengajar agama, ulama juga berfungsi dalam beragam ritual kehidupan masyarakat. Seperti mendoakan dan menshalatkan jenazah, mendamaikan yang berseteru, membantu pembagian harta warisan, memimpin prosesi-prosesi adat dalam masyarakat, dan lainnya. Kiprah ulama dalam lintas sejarah masyarakat Aceh bukan hanya sebagai pemimpin dan pengajar di bidang agama. Akan tetapi, ulama juga memainkan peran dalam berbagai lini kehidupan masyarakat termasuk dalam bidang politik. Meskipun secara legal formal, Aceh memiliki lembaga MPU untuk memutuskan segala masalah keagamaan. Namun, fenomena yang terjadi masyarakat lebih mematuhi ulama di sekitarnya meskipun tidak ada dalam keputusan MPU. Tidak jarang fatwa tersebut berbeda dengan fatwa MPU, namun karena yang memutuskan adalah teungku dalam jaringannya maka pendapat merekalah yang dipatuhi. Tulisan ini akan mengkaji bagaimana peran aktor “teungku” dapat mempengaruhi masyarakat dalam jaringannya, meskipun fatwa tersebut tidak mengikat karena bukan lembaga resmi. Kajian ini dilakukan dengan menggunakan pendekatan kualitatif. Informasi sebagian data awal mengenai jaringan ulama diperoleh melalui studi dokumentasi pada beberapa kabupaten di Aceh. Hasil kajian menunjukkan bahwa fatwa ulama dayah menjadi fatwa yang mengikat dan dipatuhi karena masyarakat tidak mengetahui tentang lembaga ulama yang ada di pemerintahan seperti MPU. Menurut masyarakat, MPU tidak hadir dan tidak ada pada saat dibutuhkan. MPU pun sebagai lembaga independen dalam memutuskan masalah agama belum tersosialisasi sampai ke tingkat bawah (desa).

Page 1 of 1 | Total Record : 6

 1 

Filter by Year

2019 2019


Reset
Filter By Issues
All Issue Vol. 27 No. 2 (2025) Vol. 27 No. 1 (2025) Vol 26, No 2 (2024) Vol. 26 No. 2 (2024) Vol 26, No 1 (2024) Vol. 26 No. 1 (2024) Vol 25, No 2 (2023) Vol. 25 No. 2 (2023) Vol 25, No 1 (2023) Vol 24, No 2 (2022) Vol 24, No 1 (2022) Vol 23, No 2 (2021) Vol 23, No 1 (2021) Vol 22, No 2 (2020) Vol 22, No 1 (2020) Vol 21, No 2 (2019) Vol 21, No 1 (2019) Vol 20, No 2 (2018) Vol 20, No 1 (2018) Vol 19, No 2 (2017) Vol 19, No 1 (2017) Vol 18, No 2 (2016) Vol 18, No 1 (2016) Vol 18 (2016): Edisi Khusus Vol 17, No 2 (2015) Vol 17, No 1 (2015) Vol 16, No 2 (2014) Vol 16, No 1 (2014) Vol 15, No 2 (2013) Vol 15, No 1 (2013) Vol 14, No 2 (2012) Vol 14, No 1 (2012) Vol 13, No 2 (2011) Vol 13, No 1 (2011) Vol 12, No 2 (2010) Vol 12, No 1 (2010) More Issue