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[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[Seni Disiplin Tubuh dalam Perspektif Michel Foucault ]]>
<![CDATA[Hardiansyah Hardiansyah]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 1 (2012) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v14i1.4836
<![CDATA[Michen Foucault is a philosopher who also speaks about art. He explains about the essential of disciplining body. He argues that disciplining body is very an important art for human life. A modern individual is a discipline one, in which body is the most essential in the process. A discipline body will result responsible and dutiful individual. Discipline is doing all obligations based on his own will. It is not a forcing obligation from outsider. The development of mastery on one’s own body is a historical momentum where art training human body was introduced.]]>
<![CDATA[Diskusi Hadis tentang Kedudukan Perempuan ]]>
<![CDATA[D Damanhuri]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18 (2016): Edisi Khusus ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v18i0.3410
<![CDATA[Abstract: This article discusses the hadith about the position and status of women in the family. In a variety of classical jurisprudence (fiqh) books, discussion on women tends to be discriminatory, especially in the discussion on family guidance. The position of women is more severe than men. Women as wives and caregivers in the family have to be submissive and obedient in total to meet various forms of service to her husband. This impressed little opportunity for women to earn a living justice as the position of her husband's life. Hadiths will be disclosed wider than textstual meaning by using multiple approaches and logic. This study aims to provide a more comprehensive understanding of the meaning of the text of the hadith and dismissed accusations that lead to the view that there is a lack of humane treatment of women in the household. Abstrak: Artikel ini membahas hadis tentang posisi dan kedudukan perempuan di dalam keluarga. Dalam berbagai kitab fiqh klasik, terutama bahasan tentang tuntunan keluarga, cenderung diskriminatif, karena posisi perempuan lebih berat dibandingkan dengan lelaki. Perempuan sebagai isteri dan pengasuh rumah dalam keluarga harus tunduk dan patuh secara total dalam memenuhi berbagai wujud pelayanan terhadap suaminya, yang terkesan kecil peluang baginya untuk mendapatkan hidup berkeadilan sebagaimana posisi kehidupan suaminya sendiri. Kajian hadis tentang perempuan di sini diungkap lebih luas dari pemaknaan yang tersurat dengan tinjauan meggunakan beberapa pendekatan dan logika. Kajian ini bertujuan untuk memberikan pemahaman yang lebih komprehensif dalam pemaknaan terhadap teks hadis serta menepis tudingan-tudingan yang mengarah kepada pandangan adanya perlakuan kurang manusiawi terhadap perempuan dalam rumah tangga.]]>
<![CDATA[Falsafah Ibadat dan Hubungan Manusia - Tuhan ]]>
<![CDATA[Idris bin Zakaria]]>
<![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.v16i2.4925
<![CDATA[Not only are the religious worships obligated to every mukallaf Muslim as the sign or evidence of a faithful servant of Allah, or as the proof of Allah's existence, but these practices have their own foundation and philosophy. Both foundation and philosophy of the religious practices are intended to raise the level and status of human beings as the best creation of God compared to all other creatures. Worship needs to be practiced consistently and frequently so that it reinforces and intensifies the remembrance of God in the heart of human. The article concludes that obedient servants who always practice the religious worships will return to their original nature as pure and holy human, and will reach their position as the best creation of God.]]>
<![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[Pengetahuan Mistis dalam Konteks Islam dan Filsafat Ilmu Pengetahuan ]]>
<![CDATA[Hambali Hambali]]>
<![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.v13i2.4825
<![CDATA[The mystical knowledge such as about jinn, Satan, Doomsday, dying, punishment after life, amenity in the hereafter and others cannot be rationally and empirically pursued. Etymologically, Encyclopedia of Philosophy defines knowledge as a true belief. This article is aimed to discover the mystical knowledge in Islam as well as in philosophy. The mystical knowledge is attained by feeling and heart. The mystical truth in Islam can be pursued through tasawuf. The mystical knowledge from philosophical is ontologically, epistemologically, and axiological can be perceived. The knowledge is very subjective. A black mystic or usually called a black magic is practiced for evilness while the white one is practiced for goodness.]]>
<![CDATA[Pemikiran Ulama Dayah Inshafuddin ]]>
<![CDATA[Arfah Ibrahim]]>
<![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.v17i2.3992
<![CDATA[Abstract: Inshafuddin is one of conservative Islamic scholar organizations that still maintains traditional customs, and uphold the values of the kitab kuning (old Islamic books). Nevertheless, they also adapt to modern customs. Thus, Inshafuddin is able to take on a role for social and religious changes in Aceh. The changes are apparent in the thought dynamics of the figures produced by Dayah (conservative Islamic school) of Inshafuddin itself. Among the many are the concepts of thought by promoted by TGK. David Zamzami related to ideologies in Islam, Prof. Dr. Safwan Idris, MA, on BAZIS (Muslim Charitable Donation Board), and TGK. Ismail Jacob about contemporary Islamic jurisprudence. This article aimed to review the thought of these figures from the standpoint of their openness to new ideas.Abstrak: Inshafuddin salah satu organisasi ulama dayah yang masih tetap eksis mempertahankan pola-pola tradisional, dan menjunjung tinggi nilai-nilai kitab kuning. Meskipun demikian, mereka turut serta menyesuaikan diri dengan pola-pola kemoderenan. Dengan demikian Inshafuddin mampu mengambil peran bagi perubahan sosial dan keagamaan di Aceh. Perubahan tersebut terlihat dari dinamika pemikiran yang lahir dari tokoh-tokoh yang ada dalam dayah inshafuddin itu sendiri. Seperti konsep pemikiran Tgk. Daud Zamzami tentang aliran-aliran dalam Islam, Prof. Dr. Safwan Idris, MA, tentang BAZIS (Badan Amil Zakat Infak dan Shadakah), dan Tgk. Ismail Yakub tentang fiqh kontemporer. Artiikel ini dimaksudkan untuk mengulas beberapa pemikiran tokoh tersebut dari sudut pandang keterbukaan mereka terhadap ide-ide baru.]]>
<![CDATA[Etos Kerja dan Korelasinya dengan Peluang dan Tantangan Profesionalitas Masyarakat Muslim di Era Modern ]]>
<![CDATA[Mohammad Irham]]>
<![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.v14i2.4872
<![CDATA[Based on writer observation, there are few works on work ethic. There is no sole theory could explains all phenomena and how to make weak to become stronger and better. Sometimes work ethic influenced by belief, like a religion. Sometimes it is affected by economic growth in a community. As a complex religion, Islam explains about work ethic in adequate manner. At least, this could be understood through worship concept that poses unlimited meanings, which work ethic is included in.]]>
<![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[Kerangka Epistemologi Pemikiran Hukum Islam pada Era Dinasti Umayyah - Tabi'in ]]>
<![CDATA[Riswadi Riswadi]]>
<![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.v18i1.3983
<![CDATA[Abstract: Thinking tradition of Islamic law understands that society varies in attributes, characters and environment. Such diversity is apparent in certain individual behaviors which sometimes are not accepted as legal acts in modern society, but merely customs and social behaviors. Underlying considerations behind this legal thought were seriously discussed during the Umayyad dynasty. This article tries to further learn the epistemological framework of thinking during Umayyad dynasty. It is important to notes that the activity of ijtihad in the context of the law was relatively less affected by the regional wisdom but mostly complied with the action of the Prophet or the opinions of his companions. Such conditions encouraged early Islamic scholars in sharia (tabi'in during Umayyad era) to establish rules that simultaneously correlate with the purpose and fundamentals of sharia law in determining or establishing regulations and legal structures.Abstrak: Tradisi pemikiran hukum (Islam), secara sederhana telah dipahami bahwa masyarakat memiliki sifat, karakter dan ruang lingkup yang berbeda. Perbedaan ini dapat dibuktikan di mana perilaku individu tertentu terkadang tampak tidak diakomodir sebagai hukum yang legal untuk ukuran yang modern, melainkan dinilai sebatas pada perilaku adat dan sosial semata. Pertimbangan yang mendasari pemikiran hukum ini mungkin menjadi sorotan serius manakala dinasti Umayyah memegang kekuasaan pemerintahan. Artikel ini mencoba menggali lebih jauh bagaimana kerangka epistemologi pemikiran pada masa dinasti Umaiyah. Sedikit catatan penting adalah bahwa kegiatan ijtihad dalam konteks hukum relatif sedikit dipengaruhi oleh sifat kedaerahan; dan tetap mengkompromikan perbuatan atau pendapat sahabat Nabi. Dikarenakan kenyataan yang demikian, mendorong para sarjana hukum Islam awal (era tabi’in dinasti Umayyah) untuk menyusun kaidah-kaidah yang memiliki korelasi yang bersinambungan dengan tujuan dan dasar-dasar syara’ dalam menentukan atau menetapkan suatu susunan dan bentuk hukum.]]>
