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).
Articles
301 Documents
<![CDATA[Estetika Sufistik Al-Ghazali dalam Inspirasi Hamka dalam Karya "Di Bawah Lindungan Ka'bah; & "Tenggelamnya Kapal Van Der Wijck" ]]>
<![CDATA[Nuraini A. Manan]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v16i2.4929
<![CDATA[Patriotism in HAMKA concept cannot be separated from knowing God as another manifestation of the love of God which is the highest love that exists in the universe, including the love that also exists between the opposite sex. According to HAMKA, this love must be sacred and to be based on devotion to God. HAMKA raises love as a common theme that characterizes Western romance in addition to other characteristics. Through the power of imagination and creativity, knowledge, experience and insight of Islam of HAMKA, then the romanticism becomes more Islamic (Sufism) as an indicator of his predicate as a philosopher, artist and scholar. Therefore, HAMKA is also called an Indonesian Islamic poet who can be positioned parallel and even more to that of Hamzah Fansuri, Iqbal, al-Manfaluthi or Goethe. Based on the above definition of romance, it is expected the studied art of literature will describe a comprehensive and continuous mystical dimension in all aspects of life required by each individual throughout his life. Although his work Di Bawah Lindungan Ka'bah (DBLK) and Tenggelamnya Kapal Van de Wijk (TKVdW) were published in 1940s, the reprint of these works are still easily found in the present.]]>
<![CDATA[Eksistensi Majelis Zikir Dan Pembentukan Akhlak Generasi Muda Kota Banda Aceh ]]>
<![CDATA[Arfah Ibrahim]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 19, No 2 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v19i2.2880
<![CDATA[In the last decade, various groups of dhikr assemblies have emerged in Banda Aceh. The presence of the dhikr assembly has broadly attracted the interest of Banda Aceh people to join in including youth. Majoriti those who joined the assembly of zikr caused by the aridity of the soul who wants to find peace and tranquility in the remembrance of mind. Therefore, the existence of the dhikr assembly in Banda Aceh is accepted by most layers of society. Nevertheless, in the last year, the call to remembrance has been massively no longer vibrant when compared to a few years ago. This raises the perception that dhikr made during this time is closely related to the political season and is full of political interests from certain groups. Nevertheless, this article concludes that the existence of the assembly of remembrance needs to be maintained by the people of Aceh because the assembly of remembrance becomes a means that can bring society closer to Allah SWT, helping to shape the morality of the younger generation, thus changing their attitude to become a better person as a servant of God and also as social beings]]>
<![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[Akhlak dan Kebahagiaan Hidup Ibnu Miskawaih ]]>
<![CDATA[Ernita Dewi]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 2 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v13i2.4829
<![CDATA[Moral is the first asset to attain happiness of life. By pure moral, one will be motivated to do goodness and give benefit to others. The true happiness is not gauged from property and other material life. But it is internal and spiritual achievement to be grateful for every grace given by Allah. Ibnu Maskawaih argues that one who has noble moral, as it is the first asset to achieve happiness, will reach the true happiness. The reality of human‟s life nowadays, which is corrupted by the crisis and moral degeneration turning people from good to bad and tyranny, can be guided to the goodness by teaching and practicing noble moral from early childhood. All educational subjects have to be directed to create a noble moral in order people spirits are trained to do goodness and used with noble values]]>
<![CDATA[Eksploitasi Alam dan Perusakan Lingkungan (Istinbath Hukum atas Ayat-Ayat Lingkungan) ]]>
<![CDATA[Reflita Reflita]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 17, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v17i2.4101
<![CDATA[Environmental damage, especially in the form of land degradation, water and air, which are the resources supporting human, animal and plant life are allegedly assumed as the result of poor understanding of religious texts, lack of knowledge about nature and the anthropocentric view which considers that the universe was created solely for mankind. Therefore, in order to solve these various environmental problems, a solution referring to the holy book of Quran is mandatory. Damaging the environment by exploitation its natural resources is clearly antithetical to the teachings of Islam as the blessing of God to the universe. The Quran declares that humans are the caliphs in the earth and they must maintain the balance of this great precision universe created by God. Likewise, all forms of destruction are forbidden in Islam and such acts are unlawful. The culprit are entitled to penalties and sanctions in accordance with the level of mistakes they do.]]>
<![CDATA[Maqom dan Ahwal: Makna dan Hakikatnya dalam Pendakian menuju Tuhan ]]>
<![CDATA[Asnawiyah Asnawiyah]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v16i1.4919
<![CDATA[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.]]>
<![CDATA[Pemikiran Filosofi Ali Syari'ati ]]>
<![CDATA[Ernita Dewi]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 2 (2012) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v14i2.4876
<![CDATA[Ali syari‟ati is an Islamic scholar and altogether a pioneer who opposed tyranny manfully. Living in the crisis country that practiced nepotism, make him realized about the important humanities in the creation a clean governance that up holds Al-Quran and Sunnah. Philosophical studies that he learned since he was a kid until doctorate program, made him become a socialist who gave serious attention to oppressed laymen. His brilliant thoughts suggest Muslims to be stout- hearted to fight against evilness. Although, the in discourse of philosophy of history explains that dialect between evilness and goodness never ends until the destruction day, a man cannot end the fight.]]>
<![CDATA[Kajian Sejaran Pengembangan Ilmu Kedokteran Islam di Istac Selangor, Malaysia (1994-2002) ]]>
<![CDATA[Nurdeng Deuraseh]]>;
<![CDATA[Safrilsyah Safrilsyah]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 2 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v13i2.4819
<![CDATA[International Institute of Islamic Thought and Civilization (ISTAC) was established by the Malaysian government in 1987. Assoc. Dr. Syed Muhammad Naquib al-Attas is the Founder Director (Founder-Director) the first ISTAC and given responsibility for building design and drafting ISTAC academic courses. The Institute is the only institution in Malaysia and the Islamic world who view knowledge of Islamic studies from the three perspectives of Islamic Thought (Islamic Thought), Civilisation Islam (Islamic Civilization) and Islamic Sciences (Islamic Science). These areas is suitable to learn and studied by all the background knowledge of students interested in Islamic studies from the perspective of history, historiography, philosophy, civilization and its relation to past and contemporary civilization. This paper will describe the ISTAC contribution in strengthening the medical history of Islamic knowledge based on experience of the writer as a graduate student ISTAC from 1994 to 2002. ]]>
<![CDATA[Pembaharuan Pemikiran Keagamaan: Studi terhadap Pemikiran Keagamaan Fazlur Rahman ]]>
<![CDATA[Suarni Suarni]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v18i1.3987
<![CDATA[Abstract: This paper examines the philosophy of one of the Islamic reformists. As Islam develops, many Islamic figures emerge aiming to develop Islam which is undefeated by the Western world. Fazlur Rahman is one of the Islamic reformists. He is well known both in the Islamic world and in the West. He has strong Islamic knowledge and critical Western thought. In a few decades, Fazlur Rahman has slowly brought new changes in religious thought. Through his religious philosophy, Fazlur Rahman offers a thematic interpretation, a systematic and comprehensive methodology called double movement. He pioneered Neo-Modernism movement as the principal pre-requisite for Islamic Renaissance to take place.Tulisan ini mengkaji tentang pemikiran salah seorang tokoh pembaharuan dalam Islam. Sesuai dengan masa atau periode berkembangnya Islam, muncul banyak tokoh-tokoh Islam yang ingin mengembangkan pemikiran Islam agar tidak dapat dikalahkan oleh dunia Barat. Fazlur Rahman adalah salah satu diantara tokoh-tokoh tersebut. Ia sangat dikenal di kalangan muslim dan Barat. Kesarjanaannya tampak sebagai tokoh intelektual Muslim yang mempunyai dasar keilmuan Islam yang kuat dan tradisi pemikiran Barat yang kritis. Dalam beberapa dekade, secara perlahan Fazlur Rahman dapat membawa perubahan baru dalam pemikiran keagamaan. Melalui pemikiran keagamaannya itu Fazlur Rahman menawarkan sebuah metodologi tafsir tematik yaitu double movement, metodologi yang sistematis dan komprehensif. Neo-Modernisme adalah sebuah gerakan yang dimuncukan oleh Fazlur Rahman sebagai pra-syarat utama bagi Renaissance Islam.]]>
<![CDATA[Refleksi Pemikiran Hamka tentang Metode Mendapatkan Kebahagiaan ]]>
<![CDATA[Fuadi Fuadi]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 20, No 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v20i1.3403
<![CDATA[Abstract: Human happiness is based on a combination of Sufism and reason. Taking certain spiritual ways will bring true happiness to humans, namely the encounter with the creator of nature. According to Hamka, human happiness can be obtained through several steps such as building a mentality and spirit of religion, controlling lust, being sincere, maintaining mental and body health, being qana'ah, and being sincere. In these ways humans will find happiness in the world and the hereafter. Abstrak: Kebahagiaan manusia didapatkan berdasarkan perpaduan antara tasawuf dan akal. Menempuh cara-cara spiritual tertentu dapat membawa manusia untuk mencapai kebahagiaan yang hakiki yaitu penjumpaan dengan sang pencipta alam. Menurut Hamka kebahagiaan manusia dapat diperoleh melalui beberapa langkah seperti membangun mentalitas dan jiwa beragama, mengendalikan hawa nafsu, bersikap ikhlas, memelihara kesehatan jiwa dan badan, bersikap qana’ah, dan bersikap tawakkal. Dengan cara-cara ini manusia akan menemukan kebahagian dunia dan akhirat.]]>
