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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 301 Documents
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Resistensi Masyarakat Urban Dan Masyarakat Tradisional Dalam Menyikapi Perubahan Sosial Nurdinah Muhammad
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 19, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v19i2.2882

Abstract

The impact of globalisation on social change is part of the inevitably global development over time. However, those changes matter when it leads to negative consequences on various aspects such as, people’s identities and cultural values. New values replaced existing deeper-rooted local values, and people aspecially youth develop an identity that gives them a sense of belonging to a global culture instead of their own local identity. Loss of tolerance among each other, changes in patterns of social interaction, lifestyles and fashions are among cultural effects brought by globalization. More than that, information and communication technology has been a principal driver in the spread of globalization. With a new communication technology, ideas can get around the world in just a few moments. These impacts of globalization not only influence cities but as well as villages. Thus, it is important to strengthen the pattern of community defense, both urban and traditional, in the face of unending social changes from the rise of foreign cultures.
Pemikiran Filosofi Mulla Sadra Juwaini Juwaini
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 15, No 1 (2013)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v15i1.4887

Abstract

Mulla Shadra as famous intellectual figure, its opinion attend to show the  intellectual tradition reality which is stayed alive and rapidly grow in Persian.  Opinion of Mulla Shadra about Hikmah Muta'aliyah tread on to philosophic  approach which aim to explain the nucleus; core, reality, or hikmah of concerning  something that reside in to return the its formal object. Philosophic approach  conducted is to explain what at the opposite of something tangible. With the this  philosophic approach study, all thinker or doctrine from Muhammadan  philosophy will be able to give the meaning to something in its life experience and  can take the hikmah to be made a new invention. Philosophic approach  representing study of Mulla Shadra is Hikmah Muta'aliyah. In this study there is  three elementary principle of epistemologi that is: intellectual intuition, rational  verification and syariat, so that according to Mulla Shadra, hikmah represent the  wisdom which is earned by spiritual clarification, explained by Mulla Shadra in  the form of and rational argument, and realized by according to order syariat.  Meanwhile, from side ontologis, Hikmah Muta'aliyah based for three things,  principal exist, gradation exist, and move substansial
Sejarah Penulisan dan Pemeliharaan Al-Qur'an pada Masa Nabi Muhammad SAW dan Sahabat Muhammad Ichsan
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 1 (2012)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v14i1.4833

Abstract

Since its first revelation to mankind, Al-Qur-an unavoidably become subject of rewriting and preservation process, whether in the Rasul period,companion, and till present day. This historical process indicates that the purity isguaranteed by Allah as He promises in the scare text. The rewriting andpreservation of the Qur-an was not done in the same way since the Rasullahperiod to companions in particular the era of Abu bakr and Ustman ibn Affan. Rasul assigned some of his companions to record all verses revealed to Him. Among the companions were Abu Bakar al-Shiddiq, Umar bin Khattab, Utsman bin Affan, Ali bin Abi Thalib, Zaid bin Tsabit, and Ubay bin Ka’ab. At the time, all revelations were recorded in very unorganised ways and were scattered around. During the time of Abu Bakar, the process of collecting and arranging the Qur-an into a mushaf was based on Rasul’s guidance and instruction. A committee, that consisted of four companions namely; Zaid bin Tsabit Utsman bin Affan, Ali bin Abi Thalib and Ubay bin Ka’ab, was pointed to collect the scattered manuscripts. Abu Bakar kept the collection to his death. Usman ibn Affan then copied the collection as a mean of preservation. In so doing, he pointed Abdullah bin Zubair, Sa’id bin al-Ash, Abdul al-Rahman bin al-Harits bin Hisyam whom were led by  Zaid bin Tsabit. This group produced five copies based on the collection that was kept by Abu bakar. Four copies were sent to Mecca, Syria, Basrah, dan Kufah, while the rest of it was kept in Madinah for himself. Then this muzhab was called Muzhaf Al-Imam
Napak Tilas Warisan Sufi Persia di Nusantara Lukman Hakim
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 17, No 1 (2015)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v17i1.4103

Abstract

No one denies that the Persians have a unique culture and a brilliant intellectualism that becomes the center of the glorious history of human civilization. Persian triumph has influenced widely not only through the entire Islamic region in the world but also to the archipelago. One of the most prominent Persian influences in the development of Islamic teaching in archipelago is mystical ideas which derived from the Persian Sufi tradition. One of a growing pattern sufism in Indonesia which is typical of Persian is the concept of Wahdat al-wujud, ittihat and hulul. These three concepts put forward about the unification of the Creator (Khaliq) to the creature (Makhluk) who allegedly have links with faith communities Zoroasterian believed by pre-Islamic Persian. Finally, the Islamic civilization which flourished in Indonesia is a the combination of Islamic teachings and the spirit of the Persian spiritualism. This synthesis has led to a unique form and model of Islam that also raises a dynamic and controversial Sufi thought in the archipelago  (Indonesia)
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.
Seni Ala Sufu dalam Pendekatan Diri Kepada Tuhan dan Implikasinya dalam Psikioterapi Islam Nuraini A. Manan
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 2 (2012)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v14i2.4878

Abstract

Art is a medium for the achievement of spiritual truth, its position can be  compared with philosophy. Religion, art and philosophy are among the world  which allows people who regarded as the material can enter into spiritual nature or  spiritual nurture. The totality of one’s self and consolidation to achieve the  essence of the spiritual nature can be realized with the arts as a tool. Sufi worlds  have proven how the servants of Allah SWT reach the creator through language  and art activities. Al-Hallaj band al-Rabiah Adawiyah relied their live to God and  explained the beautiful of ma’rifah through poetic. Likewise with Jalaludin Rumi,  who enjoyed the existence of God through religious dances. Not all of us can  understand the nuances of pleasure and mortality experienced by the Sufi’s, but to explore the beauty of language and meaningful religious dance, will make our  souls fly to the spiritual sense. Sufi’s life was identical with the value of beauty in  the art in the form full of philosophical meaning. The expressions of beauty and  love are manifested in the form of Sufi poetry and dance, its aim to show how  much love of Sufi to Allah SWT. In remembrance of a long and deep con- templation of the nature of the creator, the Sufis came to the place which enable  them to open the veil between himself and their great creator, so that they reached  the climax of human self-awareness; there was only themselves in the mortality  together with their loved one.
Tauhid dalam Konsepsi Abdurrauf Burhanuddin Banta Cut
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 2 (2011)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v13i2.4821

Abstract

Abdurauf bin Ali al Fansuri is a productive scholar that wrote many books, which one of them is ‘Umdat al-Muhtajin Ila Suluk Maslak al-Mufradin. The book explains zikir in detail through Tarekat Syattariyah and other related applications to reach the knowledge of Tauhid. The book is consisted of two chapters. The first chapter discusses about ma’rifat (knowledge about Allah) through kalami approach. The discussion is around the existence, attribute and substance of Allah. 
Kualitas dan Karakteristik Hadis-Hadis Bayan Tafsir Al Quran dalam Fikih Kewarisan Maizuddin Maizuddin
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 17, No 2 (2015)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v17i2.3989

Abstract

Abstract: One of the functions of hadith is the bayan (explanation) of interpretation, i.e. to clarify, specify, restrict or expand what is mentioned in the Qur'an. In order to be the bayan of interpretation, hadith must meet material truth as the story that comes from the Prophet and its righteousness in term of its dilalah (signs). The conclusions of jurisprudence laws have been produced based on the bayan function of hadith interpretation, including in the field of inheritance. However, there are some criticisms of these hadith, both in terms of their material truth, or their use as the bayan of interpretation. Based on these problems, this study focused on answering two main questions; regarding the quality of hadith as the bayan of interpretation in the jurisprudence of inheritance and the characteristics of the hadith as the bayan of interpretation in the inheritance jurisprudence. The study results showed that one of the five hadith is hadith dha'if in the category of munkar, another one is hadith hasan, and the other three are hadith sahih. Regarding the characteristics of the hadith as bayan of interpretation, it can be explained that jurisprudence laws use hadith dha'if, rawi gharib in some thabaqat, hadith that came early to interpret the verses of Quran coming later, and the full power of the hadith fi'li to deflect the sharih meaning of the Quran.Abstrak: Salah satu fungsi hadis adalah bayan tafsir, yaitu memperjelas, merinci, membatasi atau memperluas apa yang disebutkan dalam al-Qur'an. Untuk dapat menjadi bayan tafsir tersebut, hadis harus memenuhi syarat kebenaran materil sebagai riwayat yang datang dari Nabi dan kebenaran-Nya dari dilalahnya. Kesimpulan hukum fikih telah banyak dihasilkan berdasarkan fungsi bayan tafsir hadis, termasuk di bidang kewarisan. Tetapi ada beberapa kritik terhadap hadis-hadis ini, baik dari segi kebenaran materi, atau penggunaannya sebagai bayan tafsir. Berdasarkan hal ini, penelitian difokuskan untuk menjawab dua pertanyaan utama: menyangkut kualitas hadis bayan tafsir dalam fikih kewarisan, dan berkenaan karakteristik hadis bayan tafsir bayan dalam fikih warisan. Dari hasil penelitian, salah satu dari lima hadis tesebut termasuk hadis dha'if dalam kategori munkar, sementara satu hadis berstatus hasan, dan tiga hadis lagi berstatus sahih. Mengenai karakteristik hadis-hadis bayan tafsir, dapat dijelaskan bahwa terdapatnya penggunaan hadis dha’if, rawi-rawi yang gharib dalam beberapa thabaqat, penggunaan hadis yang turun lebih awal untuk menafsirkan ayat-ayat Alquran yang turun kemudian, dan kekuatan penuh hadits fi'li untuk membelokkan makna sharih dari Alquran.
Pengintegrasian Pengurangan Risiko Bencana dengan Pendekatan Mazhab Antroposentris Fatimahsyam Fatimahsyam
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 20, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v20i1.3405

Abstract

Abstract: The essential of Decree No .24 of 2007 about disaster management has changed the previous paradigm of disaster management through the emergency response approach to comprehensive disaster management which derives from preventions, mitigation, readiness, early warning, emergency response, recovery, rehabilitation, and reconstruction. The definition of emergency response based on this decree is emphasized that humans role be crucial in disaster management before, during and after the disaster. This definition contradicts the theology theory of Asy-ariyah Ismalic sect which states that the earthquake and previous tsunami in Aceh on December 26, 2004, was God’s will as a form of torment for humans’ wrongdoings. This Asy-ariyah Islamic sect view on disasters is that it is God’s decree that humans cannot interfere and humans cannot prepare, prevent or recover from the disaster. This sect views that humans have no options to do various acts of preventing and or minimalizing the effects of any particular disaster. This Asy-ariyah sect, however, is incapable of relating the efforts humans do in disaster management which derived in Decree No.24 in 2007. This contradiction is bridged by Antroposentic theology theory (theology idea which places humans as the center of orientation as the actions of humanizing and prospering humans). This theology paradigm of Antroprosentris is dialogical which can create humans who believe in God and have humanities without interfering human faith in Oneness of God in disaster management Abstrak: Ruh dari Undang-Undang Nomor 24 tahun 2007 tentang penanggulangan bencana merubah paradigma penanggulangan bencana yang sebelumnya melalui pendekatan tanggap darurat berubah menjadi penanggulangan bencana yang bersifat komprehensif mulai dari pencegahan, mitigasi,kesiapsiagaan,peringatan dini, tanggap darurat, bantuan darurat, pemulihan, rehabilitasi dan rekontruksi. Pengertian tahapan penanggulangan bencana dalam undang-undang ini menegaskan bahwa peran manusia sangat besar dalam mengendalilan bencana baik pra, saat bencana dan pasca bencana. Pengertian ini bertolak belakang dengan teologi bencana menurut mazhab Asy-ariyah yang meyakini bahwa bencana alam yang terjadi seperti gempa dan tsunami Aceh 26 Desember 2004 lalu merupakan kehendak Tuhan sebagai azab pada manusia yang telah berbuat munkar dan maksiat. Mazhab Asy-ariyah menganggap bencana merupakan keputusan Tuhan tampa dapat diganggu gugat dan manusia harus menerima tampa mampu melakukan upaya pencegahan dan pemulihan bencana.Menurut mazhab Asy-ariyah manusia tidak memilki pilihan untuk melakukan berbagai upaya untuk mencegah atau meminimalkan dampak bencana yang terjadi. Mazhab Asy-ariyah tidak cukup mampu menghubungkan upaya-upaya yang dilakukan oleh manusia dalam manajeman bencana seperti yang tertuang dalam Undang-Undang Nomor 24 tahun 2007. Kontradiksi ini dijembatani melalui konsep teologi Antroposentris (teologi yang menempatkan manusia sebagai pusat orientasinya, sebagai inti memanusiakan dan mensejahterakan). Paradigma Teologi Antroposentris bersifat dialogis yang mewujudkan manusia berketuhanan dengan sendirinya, berprikemanusiaan tanpa mengubah wujud ketauhidan dalam konsep penangulangan bencana.
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

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