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[Mengenal Pemikiran Islam Liberal ]]>
<![CDATA[Lukmanul Hakim]]>;
<![CDATA[Mohd Nasir Omar]]>
<![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.v14i1.4837
<![CDATA[The Islamic liberal thought is a new school in Islamic thought that comes up to respond the current image of Islam associated with violence, radicalism, and terrorism. However, with the flexibility approach on Islamic normative position the new emerging school of thought to face against Islamic traditionalist or fundamentalist group. It raises pro and con arguments on the liberal thought. Put the debate alone, this article is not aimed to stand on one side to the other rather than to describe the Islamic liberal thought academically and object. The discussion covers the definition, aim, and epistemology of Islamic liberal. The urgency of this study is reflected through assumption of observers on Islamic thought who go with or against the presence of Islamic liberal thought without posing well understanding about the basic concept of the thought.]]>
<![CDATA[Fiqh Al-Hadist tentang Hibah Ayah kepada Anak ]]>
<![CDATA[Fauzi Saleh]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 1 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v12i1.3775
<![CDATA[This study aims to look at the different angles of grants to children compared to other parties. This study used a qualitative approach by referring to and discussing the understanding of the hadiths about grants specifically related to giving to children. The results of the research are that, first, it is permissible for parents to take back their child's gift on the grounds that it does not cause tuhmah (prejudice) from other parties. Both parents give to children, justice must be felt. Second, if it is understood that there is something wrong in the gift, it is advisable to withdraw it and to consider further technical giving more precisely and fairly. Third, the child is part of the parents, one of the qualities to make it good is to return the property of the parents that was given to him if needed and that becomes part of birr al-walidan]]>
<![CDATA[Membangun Karakter Masyarakat Bangsa Berbasis Teologi Gerakan Spiritual Baru ]]>
<![CDATA[T. Safir Iskandar]]>
<![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.v16i2.4926
<![CDATA[The ideas for change can not be separated from the culture and civilization that originated from the paradigm that produces new creativities when faced with social stagnation. To solve the social problems, the sociological imagination ideas that exist and develop in the society should be incorporated so that they become a theological value system from the personal integrity of a community of nation. It is now the time for social imagination, as an idea, to be raised by an awareness to create and stimulate various changes in collective articulated discourses that deny the realities of social inequality established by the hegemony of any interests in the form of weakening the integrity of the nation in the name of the state. Theologically, for a successful and sustainable development of the nation there are six things to be considered: first, put the truth as the purpose of life. Second, the community of nations should not be restrained or restrain themselves both in thought and in social expression to the extent not contrary to the universal values. Third, justice must be incorporated into all aspects of society. Fourth, education must be provided to everyone. Fifth, critical thinking must be nurtured to respond to everything that goes into the community of nation both from within and from outside. And the last is the consistency and sincerity, dependability and sustainability of the five points mentioned above.]]>
<![CDATA[DIMENSI TEOLOGI PENDIDIKAN ISLAM DALAM AL-QUR’AN ]]>
<![CDATA[Muhibuddin Hanafiah]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 1 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v12i1.3774
<![CDATA[Affective aspect (attitude) and psychometric aspect (behavior) ineducation practices, which are pragmatically nuanced, arefrequently ignored offhand. Practically, education very preferscognitive aspect (knowledge). While in fact, those three domainsare holistically integrated. They are cannot be separated one fromothers. The output measurement in educational process is notdetermined through one aspect only, intensity of cognitive aspect.Also, the attitude and behavior reflections as integral part ofpersonality are very decisive. This article tries to discuss aboutone of sub-aspect of the affective aspect, that is internalization oftheological values into paradigm of Islamic education. The articleis written by using library research which is analyzed byemploying deductive methodology and theological philosophicalmethodology that are based on the framework of ‚descriptiveanalysis‛ toward all related]]>
<![CDATA[Hegemoni Barat dan Islam terhadap Estimasi HAM ]]>
<![CDATA[Nurkhalis Nurkhalis]]>
<![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.v15i1.4882
<![CDATA[Western human rights based on the dimensions of humanity tha the Islamic Human Rights form fascinating mix between the rights and obligations to each other. There are concrete boundaries between human rights (ẖuqûq al-‘ibâd) and divine rights (ẖuqûq Allâh). Islam encompasses freedom rights that are free value (neutral) does not violate the devine law and human law that acts between the permissible and the forbidden deeds to be classified in laghâ (in vain) including lâ‘ibun (fun), lahwun (filling time), tala‘ub amr (command abandoned), and tathawu‘ (motivation goodness). The different- ces between Islam and Western human rights which its is anthropocentric and egocentric, and Islam is theocentric and laghâsentric. Laghâsentric can be defined as an act or behavior in which individuals have the freedom to choose an action object that does not carry a penalty]]>
<![CDATA[Menafsir Ulang Keberagamaan Umat Beragama ]]>
<![CDATA[Firdaus M Yunus]]>
<![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.v13i2.4826
<![CDATA[Freedom in interpreting religion will boost the creation of peaceful and tolerant of life “condition” with other religions within plurality of religion. Inclusivism to convey religious meanings will be taken seriously and a must within plurality of religion. Understanding and applying religion inclusively will nuance a meaningful condition in creating “dialog” when fanaticism and claims on truth appear lately in this country]]>
<![CDATA[Metode Historis: Suatu Kajian Filsafat Materialisme Marx ]]>
<![CDATA[Fuadi Fuadi]]>
<![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.v17i2.4098
<![CDATA[Abstract: Histories have gone a very long journey throughout the historical journey of mankind and they have been in existence since human beings come to the world. Histories are the human themselves, real human beings who live and fight to do everything possible to own the materials. Histories include the method of thought expressed in the philosophical ideology of Karl Marx to free mankind from dogma and cult. The historical method must start from the basic nature and changes throughout history through human activities and works according to their needs. According to Karl Marx, materials are everything to humans, humans derived from materials, thus they should be in quest for them. Materials are the factor for eternal changes to human beings, and such changes cannot be separated from histories. Therefore, materials cannot be separated from histories themselves as the place for development, formation and perfect human happiness.]]>
<![CDATA[Konsep Teologi Hasan Hanafi ]]>
<![CDATA[Syarifuddin Syarifuddin]]>
<![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.v14i2.4873
<![CDATA[Hasan Hanafi is a modernist scholar whose ideas focus on renewing and reconstructing Islam. These ideas can be witnessed through his great concept on al-Turats wa al-Tajdid (Tradition and renewal) and Al-Yasar al Islam (left Islam), both were publicized in 1981. These concepts are interpretation and renewed form of Jamaluddin‟s and Muhmmad Abduh‟s al Urwatul Wutsq. Hasan Hanafi argues that theology as a science acts as deed analytical tool, while social knowledge is applications of faith system. In his analysis, tradition is not fixed form of deed and past institutions. It is representing the concept of prescriptive norms from developing faith traditions, which constantly under construction process. Hasan Hanafi‟s theological concept is in line with ideas of humanities, union, populism, justice, and social stability. As if, in his hand theology is understood as a protest, social critic, and revolution that focus on human understanding on the historical reality of humanity, which has been proceeded for centuries. ]]>
<![CDATA[Perkembangan Pemikiran Tasawuf dan Implementasinya di Era Modern ]]>
<![CDATA[Meutia Farida]]>
<![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.v13i1.4816
<![CDATA[The rapid development of science and technology on one hand created a modern civilization promising advance and ease for life. The hegemony of science and technology generating revolution of industry and information provided abundant of products and sharpened consumptive character of human to fulfill the his biological needs. On the other hand, the advance and hegemony ignore the need for safety, love, dignity, freedom, truth and justice. Because the high civilization causes human being ignored and alienated from God, environment, community, even from himself, which in effect generated disasters and disturbing crisis. To get though with, Tasawuf is believed to be solution to neutralize chaos. The implementation of tasawuf in modern era must be practiced in the frame of syari‟ah by confessing the transformation understanding of Tasawuf. It cannot be practiced by prioritizing maqamat and ahwal alone but by modifying the Tasawuf become dynamic and inclusive in order to it could be digested by spiritual intelligence. The spiritual intelligence is a way into Tasawuf, which is the exploration of spiritual life to get closer to Allah.]]>
<![CDATA[Pemikiran Filsafat Al-Farabi ]]>
<![CDATA[M. Wiyono]]>
<![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.v18i1.3984
<![CDATA[Abstract: Al-Farabi was a Muslim philosopher who systematically laid the foundation of the basic Islamic philosophy in detail and easy to understand for later generations. His philosophical thoughts were influenced by the Greek philosophy. According to him, the world occurs because the first entity (Allah) was abundant in stages called emanation. Philosophers acquired the truth by using the power of reasoning, while the prophets acquired it through God revelation to humans He chose. His thought in politics such as a major state resembles Plato's concept of ideal state. The leader is the first actor who brings citizen to happiness just like the function of the heart in a body with other organs acting as assistants to achieve the desired happiness. Abstrak: Al-Farabi adalah filososf muslim yang meletakkan dasar-dasar filsafat Islam secara sistematis dan rinci untuk memudahkan pemahaman bagi orang orang setelahnya, pemikiran filsafatnya dipengaruhi oleh pemikiran filsafat Yunani. Menurutnya alam ini terjadi dari sebab wujud pertama (Allah) yang melimpah secara bertingkat dan disebut emanasi, sedangkan untuk memperoleh kebenaran para filosof memperolehnya dengan menggunakan kekuatan akal sedangkan para Nabi memperolehnya melalui wahyu yang dituangkan kepada manusia pilihanNya. Pemikiran al-Farabi dalam bidang politik seperti negara utama menyerupai konsep negara idealnya Plato. Pemimpin adalah penggerak pertama masyarakat untuk mendapat kebahagiaan, sebagaimana kedudukan hati dalam jasad, sedangkan anggota tubuh lainnya adalah pembantu untuk menghasilkan kebahagiaan yang dicita-citakan. ]]>
