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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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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).
Rekonstruksi Tafsir Al-Quran Kontemporer (Studi Analisis Sumber dan Metode Tafsir) Irsyadunnas Irsyadunnas; Nurmahni Nurmahni
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 22, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v22i1.6119

Abstract

One of the weaknesses of the classical tafseer (interpretation) method is the lack of concern of the mufassir (quran interpreter) to the context of the verse, therefore, their interpretations tend to be asocial or ahistorical. This paper offers a reconstruction of methods and sources of interpretation which resulted in a form of interpretation that is pertinent to the development of science and society. In interpretation study, it is necessary to have a balance in three aspects: text, context, and perspective. It should also involve three elements in coincide, namely, asbãb al-nuzûl (the occasion of revelation), language analysis, and Weltanschaung analysis or world view.Abstrak: Salah satu kelemahan metode tafsir klasik adalah kurangnya perhatian mufasir terhadap konteks sebuah ayat, sehingga melahirkan tafsir yang cenderung asosial atau ahistoris. Tulisan ini menawarkan sebuah konstruksi metode dan sumber tafsir yang bisa menghasilkan sebuah tafsir yang relevan dengan perkembangan ilmu pengetahuan dan masyarakat. Dalam kajian tafsir perlu adanya keseimbangan dalam tiga hal yakni teks, konteks dan perspektif. Di samping itu juga harus melibatkan tiga unsur secara bersamaan, yakni asbãb al-nuzûl, analisis bahasa, dan analisis weltanschaung atau world view
Teori Nasikh Mansukh Richard Bell dan Implikasinya terhadap Diskursus Studi Al-Quran Ihsan Nurmansyah
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 22, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v22i1.6089

Abstract

The theory of nasikh mansukh (the abrogating and abrogated) is still being debated among Muslim scholars since classical time until present time regarding its approval and refusal. Yet apparently, this issue is not only concerned by the Muslim scholars, but also by the non-Muslims orientalists, one of whom is Richard Bell. Richard Bell's nasikh mansukh theory is somewhat new, distinctive, and fascinating, as he reconstructed the Muslim mansukh nasikh theory which unfortunately has stagnated since the classical scholars’ time. Therefore, this paper aims to discuss, examine, and explore more deeply the Richard Bell's theory and its evidence in the Qur'an verses and its implications for the discourse study of the Qur’an. Abstrak:  Teori nasikh mansukh dari masa klasik hinga sekarang masih menjadi perdebatan di antara para cendikiawan Muslim terkait kesepakatan dan penolakan. Namun rupanya, perdebatan mengenai nasikh mansukh ini tidak hanya menjadi perhatian cendikiawan Muslim saja, melainkan juga kaum orientalis yang notabene non-Muslim, salah satu di antaranya adalah Richard Bell. Teori nasikh mansukh milik Richard Bell ini terbilang baru, unik dan menarik karena ia melakukan rekonstruksi ulang terhadap teori nasikh mansukh milik umat Islam yang mengalami stagnansi sejak masa ulama klasik. Oleh karena itu, tulisan ini hendak mendiskusikan, menelaah dan mengupas lebih dalam teori nasikh mansukh Richard Bell beserta buktinya di dalam ayat-ayat al-Qur’an serta implikasinya terhadap diskursus studi al-Qur’an
Analisis Semiotika Pada Teks Al-Qur’an Tentang “Khamar” Dalam Pendekatan Semanalisis Hingga Intertekstualitas Julia Kristeva Muhammad Sakti Garwan
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 22, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v22i1.6545

Abstract

Community problems that are increasing day by day, both in social conditions between people in real terms up to social media is a matter that must be seen in a good scientific perspective, so that the problem can be resolved properly according to the right position. This is what makes the importance of the role of science and religion in seeing this, especially in the matter of liquor or khamar, which is viewed in the perspective of science about literature or language, namely the science of semiotics that has developed since ancient Greece. This proves that, language is a very important thing for life, namely as a tool to communicate and serves as a tool to test existing arguments. In this study, the author tries to examine how the role of linguistics, or semiotics from a figure named Julia Kristeva, with a semanalysis approach to intertextuality, in answering the social problem of the law of liquor or khamar, which is referred to by the Qur'an.
Transplantasi Organ dalam Al-Quran Perspektif Tafsir Al- Maqasidi Maula Sari
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 22, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v22i1.6758

Abstract

Health is very pivotal for life. In the modern medicine life, one of the ways to improve health is through organ transplantation. However, the practice of organ transplants is still a matter of debate among scholars, whether it is allowed or not. This study discusses organ transplants in the Qur’an through the perspective of Maqasid interpretation (objectives of sharia). The method used is qualitative or library research with the Maqasid interpretation approach. The conclusions that can be drawn from this study are: First, a person is not allowed to give or sell their organs to others. It will be permissible only for urgent needs with some provisions: it is harmless to the donors, it is not the vital organs that affect his life, and there is no other medical efforts to cure it, except with a transplant. Second, the contribution that a Moslem can make in this organ transplantation is called hifz al-nafs (saving the soul).Abstrak: Kesehatan merupakan salah satu bagian terpenting dalam kehidupan. Islam telah menetapkan beberapa dasar pedoman bagi umatnya dalam meningkatkan dan memulihkan kesehatan. Transplantasi organ termasuk solusi salah satu yang penting dalam dunia kedokteran modern. Banyaknya manusia yang tertolong dalam hal ini, sehingga transplantasi meningkat, termasuk Indonesia. Praktik transplantasi organ hingga kini masih menjadi perdebatan diantara para ulama. Baik itu yang membolehkan, atau yang tidak membolehkan. Kajian dalam penelitian ini membahas mengenai transplantasi organ dalam al-Quran dengan menggunakan perspektif tafsir maqasidi. Metode yang digunakan ialah kualitatif atau library research dengan pendekatan tafsir maqasidi. Adapun kesimpulan yang dapat ditarik dalam penelitian ini ialah: Pertama, bahwa seseorang tidak boleh memberikan atau menjual organ kepada orang lain. Di perbolehkan jika adanya ketentuan-ketentuan mendesak secara syar’i, dan tidak adanya kemudaratan bagi pendonor. Ketentuan lainnya juga bukan merupakan organ vital yang mempengaruhi kehidupannya. Dan tidak ada upaya medis lain untuk menyembuhkannya, kecuali dengan transplantasi. Kedua, Kontribusi yang dapat dilakukan mukmin dalam transplantasi organ adalah hifz al-nafs (penyelamatan Jiwa).
Pemikiran Islam Modern Syed Muhammad Naquib Al-Attas Makhfira Nuryanti; Lukman Hakim
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 22, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v22i1.5531

Abstract

Al-Attas is one of the figures whose ideas continue to be the current discussion and reference in highlighting Islam as a worldview in this contemporary time. Broadly speaking, the underlying thought of al-Attas is about the condition of the decline of Muslims in various living systems, especially in the educational sector and the development of science. In his works, al-Attas is generally focus on the idea of restoring the value of Islam as a worldview (re-actualization of Islamic teachings), carrying the independence of Islam from the dependency on the  Western civilization (westernization) and from the idea of de-secularization. This is an effort to integrate Islamic science and restore the harmony between Islam and science.  Therefore, al-Attas offers several renewal concepts such as: First, the Islamization of science, that is the process of deconstruction of Western science and then reconstruct into the Islamic knowledge system. Second, the concept of Islamic education that aims to create a perfect human being, a person who is aware of their individuality and relationship with God, society, and nature. Both are the embodiments of the re-actualization of the rise of Islamic civilization.Abstrak: Al-Attas adalah salah satu tokoh yang pemikirannya terus menjadi perbincangan dan acuan dalam menyoroti Islam sebagai pandangan dunia di era kontemporer ini. Secara garis besar, yang melandasi pemikiran al-Attas adalah situasi kemunduran umat Islam dalam berbagai sistem kehidupan, terutama dalam dunia pendidikan dan perkembangan ilmu  pengetahuan. Maka dari itu, memang dalam karya-karyanya, al-Attas secara umum memfokuskan pemikirannya dalam mengembalikan nilai Islam sebagai pandangan dunia (reaktualisasi ajaran Islam), mengusung kemandirian Islam dari jeratan peradaban Barat (dewesternisasi) dan gagasan desekularisasi, suatu upaya mengintegrasikan ilmu-ilmu keislaman, mengembalikan keharmonisan antara agama (Islam) dengan sains. Untuk itu, al-Attas menawarkan beberapa konsep pembaharuan, seperti islamisasi ilmu yang merupakan proses dekonstruksi terhadap ilmu pengetahuan Barat untuk kemudian direkonstruksi ke dalam sistem pengetahuan Islam, dan konsep pendidikan Islam yang bertujuan menciptakan manusia paripurna, yaitu manusia yang sadar akan individualitasnya dan hubungannya yang tepat dengan Tuhan, masyarakat, dan alam. Keduanya adalah perwujudan dari reaktualisasi kebangkitan peradaban Islam.

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