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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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Karakteristik Pluralitas Agama di Aceh Abd Wahid
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 2 (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.v16i2.4932

Abstract

Basically, different types of diversity in all its forms are not something that happen  because of a mistake of God. God is the One Almighty who may not do the slightest mistake.  Then, can the mistake be transferred to other than God, such as the nature and human  themselves? It is impossible to answer the question “yes.” Then another question we should  ask is not who is mistaken for the occurrence of this diversity, but what is the wisdom behind  the diversity itself. This article examines the understanding and the characteristic of the  plurality of religions in Aceh. It is very important to be explored because Aceh has a mandate  as a special area. The specificity includes the enactment of Islamic law and the implementation  of governance set out in the Law on Governing Aceh.
Nuruddin Al-Raniry Dan Sikapnya Terhadap Pluralitas Pemahaman Agama Z Zuhelmi
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.v19i2.2883

Abstract

The study will explain the idea of Shaikh Nur al-Din ar-Raniry on the plurality of religious understanding. This research is important because al-Raniry is one of the great scholars who had devoted himself to the Kingdom of Aceh Darussalam in the 17th century and has inherited a number of works in various disciplines of science. Even to this day, his work still has influence among the current generation. This study aims to relate between the opinions of ar-Raniry and the understanding of the Muslim community of Aceh in the 21st century on the plurality of religious understanding. This research shows that Nur al-Din ar-Raniry is a scientist who has no tolerance to the plurality of religious teachings. He is famous as an orthodox scholar who adheres to the rules of fiqhiyah and denies the experiences of the ruhaniyah contained in the realm of Sufism. Among his fatwas which show his view is that he insulted the holy book of non-Muslims and literary works which he deemed to have no benefit. In addition, he also issued a fatwa that the teachings of wahdatul wujud being practiced and disseminated by Hamzah Fansuri and his disciples is a heretical and misleading doctrine, even the followers of these teachings are lawfully killed. His intolerance attitude, as it is in his works, is still studied by most of the Muslim community in Aceh. During the authors' observation of the religious attitudes of the Acehnese people, the authors also find the equation between Ar-Raniry's attitude and the contemporary majority of contemporary Acehnese Muslims who are not open to the plurality of religious understanding and tend to mislead other groups with differing views. It has created internal conflicts among the people of Aceh and has become an obstacle to nation and state development
Fundamentalisme dan Inklusivisme dalam Paradigma Perubahan Keagamaan Maimun Fuadi
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.v15i1.4888

Abstract

Fundamentalism is a historical phenomenon in the discourse of religious thoughts, in where Islam is included in. The association of fundamentalism to a  group tends to picture the negative impact in its development process. Radicalism,  militant, terrorism, and exclusivism color and are strongly attached to Islamic  fundamentalism. In fact, since its invention, Islam calls for open minded and  inclusivism in practicing the religion teachings. For that, the change of paradigms  particularly in relation with religious understanding – such as Islamic  fundamentalism – is a process that requires bravery, vision, and specially clear  and pure mind in understanding spirit of God’s teachings. These are required by  Islamic fundamentalism to actualize earthly prosperity and peace.  
Transformasi Sosial dan Nilai Agama Ernita Dewi
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.v14i1.4834

Abstract

Transformation is a rapid and spectacular change in religion, social, politic and culture of society. The change happens whenever a culture assimilates to another culture. As consequence, social and cultural life of receiver culture will follow to change. Before technology influences and become undivided from the life of community, traditional community was identical with agrarian. Since the machine was invented, life then turns to be consumptive individualist. Transformation may be meant either positive or negative, which is depended on the way the community live. Transformation in religion may increase perfect realisation so that people may take care more on the people in need, which is in line with religious order as Islam explains. Social transformation also could increase community’s work ethic as life now become more dynamic.
Tasawuf di Era Syariat: Tipologi Adaptasi dan Transformasi Gerakan Tarekat dalam Masyarakat Aceh Kontemporer Sehat Ihsan Shadiqin
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.v20i1.3406

Abstract

Abstract: Since the implementation of Sharia law in Aceh in 2001, the idea of Islam has always been related to Islamic yurisprudence. This has denied the aspect of spirituality in Sufi order (tariqa) which is actually the root of Islam in Aceh. Moreover, Sufi order in Aceh is like ducking and disappeared from the surface. Does the inconspicuious Sufi order attributable to the implementation of Sharia law? The answer is no. This paper attempts to explore the patterns of adaptation and transformation of Sufi orders movements in Aceh after the great wave in December 2004. I look at three different examples of Sufi orders; First, the Tawhid Tasawuf Study Council (Majelis Pengkajian Tauhid Tasawuf; MPTT) Syekh Haji Amran Wali who represents the Naqshabandi al-Khalidi congregation (South Aceh and Banda Aceh). Second, the Tarekat Qadiriyah wan Naqsyabandiyah (TQN) which led by Tgk. Sulfanwandi (Aceh Besar and Banda Aceh). Third, the Naqshabandi al-Haqqani order led by Ustaz Zamhuri (Banda Aceh). I found several patterns of tarekat adaptation to policies and Islamic society's trends in Islamic law. MPTT Amran Waly tends to re-interpret the classical Sufism doctrines, which considered contrary to the Sharia. TQN Sulfanwandi takes spirituality service while maintaining the urban lifestyle. While Haqqaniyah Ustaz Zamhuri made a pattern of cultural arts adaptation to show his tarekat as part of the life pattern of classical Acehnese Sufi scholars. The three tarekat groups seem to emphasize more on aspects of religious spirituality as an inseparable part of the development of modern society. Or in other words, it remains religiously valid even though it is modern in worldly life. Abstrak: Sejak penerapan syariat Islam di Aceh tahun 2001, ide tentang Islam selalu terkait dengan hukum Islam. Hal ini telah menafikan aspek spiritualitas dalam tarekat yang padahal merupakan akar Islam di Aceh. Apalagi kelompok-kelompok tarekat seperti merunduk dan tidak menampakkan diri ke permukaan. Namun, apakah kelompok tarekat benar-benar menghilang dari Aceh karena pemberlakukan syariat Islam? Kenyataannya tidak. Makalah ini akan mencoba menelusuri bagaiman pola adaptasi dan transformasi gerakan tarekat di Aceh pasca tsunami pada Desember 2004. Penulis mengambil tiga contoh tarekat yang berbeda; Pertama, Majelis Pengkajian Tawhid Tasawuf (MPTT) Syekh Haji Amran Wali sebagai representasi tarekat Naqsyabandi al-Khalidi (Aceh Selatan dan Banda Aceh). Kedua, Tarekat Qadiriyah wan Naqsyabandiyah (TQN) pimpinan Tgk. Sulfanwandi (Aceh Besar dan Banda Aceh). Ketiga, tarekat Naqsyabandi al-Haqqani pimpinan Ustaz Zamhuri (Banda Aceh). Dari penelusuran ini, penulis menemukan beberapa pola adaptasi tarekat terhadap kebijakan dan kecenderungan masyarakat Islam dalam hukum Islam. MPTT Amran Wali cenderung melakukan pemaknaan ulang atas doktrin-doktrin tasawuf klasik yang dianggap bertentangan dengan syariat. TQN Sulfanwandi mengambil pelayanan spiritualitas dengan tetap mempertahankan pola hidup masyarakat urban. Sementara Haqqaniyah Ustaz Zamhuri melakukan pola adaptasi seni budaya untuk menunjukkan tarekatnya sebagai bagian dari pola hidup ulama sufi Aceh klasik. Ketiga kelompok tarekat ini sepertinya lebih menekankan pada aspek spiritualitas agama sebagai bagian yang tidak terpisahkan dari perkembangan masyarakat modern. Atau dengan kata lain, tetap salih secara agama meskipun modern secara kehidupan duniawi.
Terorisme di Lingkungan Kelompok Muslim Abdul Majid
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.v16i1.4923

Abstract

Terrorism could be simply defined as an act that causes fear by doing  harassment to reach particular object. There are many factors contribute to the  emergence of terrorism such as religion, psychology, economic, politics, and social.  All of them could create any movement from nationalism-separatism, religious  fundamentalism, and new religion movement to Islamic radical-fundamentalism. But  none of them could indicate that Islam is identical to terrorism. Many think that terrorism is similar to jihad. As a religion that is bestowed to universe, it becomes  awkward when Islam is accused for being teaching and encouraging terrorism. Jihad  is not the other word of terrorism. Jihad is taken after passing a tight Islamic law  consideration. Differently to Jihad, terrorism is relatively without legal consideration.  Jihad respects human rights. In the order way around, terrorism disrespects human  rights. So that, Jihad is not the same to terrorism. What perceive them the same is  indeed narrow-minded or misconception toward ideal understanding about Islam.  Perhaps, there could be people using Islam for masking their faces in order to reach  their object.
Tarekat Shiddiqiyah dalam Masyarakat Jawa Pedesaan Sehat Ihsan Shadiqin
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.v14i2.4879

Abstract

This article discusses the development and the influence of tarekat in  societal life of rural Javaness. Some researchers on modern tarekat in Indonesia,  like Bruinessen and Howel, argued that practicing tarekat now shifts from rural to  urban community, which is known as urban Sufism. The unique relation between  sheikh and student gradually being left by the urban Sufism and being changed by  ability in rhetoric and connecting religious teaching to modern life issues by using  spiritual approaches. Based on my field experience, this argument is not totally  relevant and true, especially in rural community of Javaness. Tarekat is not  influenced by the development of modern communication and telecommunication.  Tarekat remains as inseparable part of rural religious social life. This research was  conducted in January 2012 in a remote village of Pekalongan, Central Java.  While I took part in various activities of the Tarekat Shiddiqiah members, I  interviewed some of the members. By doing this, I sum up that the development  of modern communication and transportation does not necessarily change the map  of tarekat in rural community. The attachment of Javaness mystical tradition to  tarekat helps the tarekat develop within community.
Pemikiran Filsafat Islam Mulla Sadra Nurkhalis Nurkhalis
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.v13i2.4822

Abstract

Mulla Sadra name the Islamic philosophy the al-Hikmah al-Muta'aliah. According to him, al-hikmah al-muta'aliah is the knowledge which is based on an intellectual intuition (irfani or isyraq dzawq), rational proof ('aql or istidlal), and the shari'ah (burhany). Al-Hikmah al Muta'āliyyah is a synthesis of three mode of thinking, namely: theology with character polemical dialectical (Jaddaly), philosophy with the character of demonstrative (burhany), theosofy with the illuminastic and gnostic character (dhawq). This all elements are derived from the Koran, and Hadith. Human‟s knowledge is divided into two: husuly science and hudhury science. Husuly science (acquired), knowledge gained through ilham (inspiration), al-kasyf (unveiling) and al-hads (intuition). Science hudlury (innate) covers about perception which, according to Mulla Sadra it was identified as an act which refers to the sensation, thus the perception is the designation for the deeds done by any soul to know the object of knowledge, both physical and non physical. He divides perception into four levels; sensory perception (al-Hiss), imajinal (al-khayal), intuition senses (wahm), intelegency (ta'aqqul). Intelegency as the highest level is based upon the degree achievement (tajarud) with the cosmos, while the sensory perception is the lowest level. The term tajarud is actually ascribed to Allah as a Being Payers (wajib al-wujud) who do not have an attachment to anything else but Himself. God‟s knowledge is objective existence (al-wujud al-'ainy). Human‟s knowledge is mental existence (al-wujud alDzihny).  
Karakteristik Pemikiran Islam Nuruddin Ar-Raniry Abdul Majid
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.v17i2.3990

Abstract

Abstract: In the 17th century, during the time of Sultan Iskandar Thani, Muslims in Aceh had known and had contact with Sufi ideology of Wahdatul Wujuh, the belief about God, nature, human and wujudiyyah as well as other philosophical ideologies. This perception attracts the Islamic scholars, including Muslim scholars, because it offers a new ideology as opposed to that embraced by Ar-Raniry. Ar-Raniry had a lot of expertise beside Sufi such as theologians, expert in Islamic jurisprudence, scholars of hadith, historians, experts in comparative religion, and politicians. Hamzah Fansuri's rational of this belief was considered as conflicting to the teachings of Islam (understood by Ar-Raniry) which eventually led to controversies among the Muslim communities. Despite the controversies continued to emerge, the understanding of the new ideology by ArRaniry was growing like mushrooms inthe rainy season. In opposing the wujudiyyah ideology by Hamzah Fansuri that had become the belief of the people at that time, there are four specification points of his thinking, namely; God, nature, people and wujudiyyah. These four points were used as the bases by Ar-Raniry in opposing Fansuri Hamzah and his followers.Abstrak: Pada abad 17, pada masa Sultan Iskandar Tsani, umat Islam saat itu mengenal dan bersinggungan dengan pemikiran sufi wahdatul wujuh keyakinan tentang Tuhan, alam, manusia, wujudiyyah dan pemahaman filsafat lainnya. Pemahaman ini menggiurkan para ulama, termasuk sarjana muslim, karena menawarkan aliran baru yang dianut oleh Ar-Raniry. Ar-Raniry memiliki banyak keahlian selain sebagai sufi, juga ahli teolog, ahli fikih, ahli hadis, sejarahwan, ahli perbandingan agama, dan politisi. Wacana rasional Hamzah Fansuri keyakinan ini dianggap bertentangan dengan ajaran Islam  (yang dipahami Ar-Raniry) yang akhirnya melahirkan kontroversi di kalangan masyarakat muslim. Meskipun kontroversi terus bermunculan, namun paham aliran baru Ar-Raniry ini terus berkembang bagaikan jamur di musim hujan. Dalam menentang paham wujudiyyah Hamzah Fansuri yang sudah menjadi keyakinan bagi masyarakat pada waktu itu, ada empat poin mengenai spesifikasi dari pemikirannya, yaitu; Tuhan, alam, manusia dan wujudiyyah. Empat landasan inilah yang dijadikan pijakan Ar-Raniry dalam menentang Hamzah Fansuri dan pengikutnya.
Metode Penyusunan Kitab Mu'jam Al-wajiz min Ahadith Al-rasul Al-aziz Salman Abdul Muthalib
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.v14i2.4870

Abstract

Mu‘jam al-Wajiz Min Ahadith al-Rasul al-‘aziz is one of classic work in  hadist, which is still written in manuscript. The manuscript is posed by Acehnese  community. It is compellation of hadist which is structured alphabetically.  Collected hadist is started by letter of alif, which is followed by ba’ and so on  following Arabic alphabet order. This structure ease people in searching particular  hadist. Moreover, the author mentioned mukharrij in every end of hadist, which is  also important to initiate takhrij hadist.

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