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[Ethnic Identity, Institution, and Secession in Indonesia; Continuity and Change in The Achenes Rebellions ]]>
<![CDATA[A Arfiansyah]]>
<![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.v12i1.3777
<![CDATA[Tulisan ini berusaha menjelaskan kemunculan dua phenomena yangberbeda dalam pergerakan kemerdekaan Aceh, Indonesia: 1)kemunculan gerakan pemberontakan Darul Islam pada tahun 1950an,dan 2) perkembangan Gerakan Aceh kemerdekan (GAM) pada tahun1980an hingga 1990an. Penulis berpandangan bahwa kekuatan utamayang menyebabkan dua perbedaan dalam periode pemberontakan yang berbeda tersebut adalah interaksi institusional yang mendesignide Negara bangsa dan peluang untuk untuk memobilisisi budayayang didapat oleh institusi yang lainnya. Dengan kata lain, gerakangerakankemerdekaandiAcehdibentukdandimediasiolehinstitusiinstitusiyang memanifes-tasikan diri sebagai insititusi politik danmemiliki dampak yang besar terhadap perkembangan sebuahidentitas etnik. Identitias tersebut dimobilisasi dan sekaligus untukklaim sebuah grup (Horowitz, 1985: 229-235). Para elit etnik, sebagaipimpinan dalam sebuah gerakan, bertindak sebagai agen untukmemperkuat mobilisasi politik dan mendefinisikan keinginan sebuahdaerah yang menjadi daerah basis budaya mereka. Isu yang terdapatdalam identitas etnik dan tantangan-tantangan institusi merupa-kanpermasalahan yang juga akan dibahas dalam tulisan ini. Khususnya,tentang apakah persamaan yang alami pada pondasi ideology yangdiwariskan dari satu ke gerakan pemberontakan lainnya padaperiode yang berbeda? Kenapa, contohnya, pem-berontakan pertamayang terjadi pada tahun 1950an berhubungan dengan gerakan DarulIslam lainnya di Republik ini?Lalu kenapa GAM pada tahun 1980anmengunakan dasar dasar etnik untuk pemberontakan politik mereka?Demikian juga, kenapa kedua gerakan pemberontakan tersebutmuncul dengan varian yang berbeda. Misalnya, Darul Islamdipimpin oleh para Ulama sedangkan GAM dipimpin oleh kelompokSekuler. Jawaban-jawaban untuk pertanyaan tersebut akan digalimelalui sejarah insititusi kedua gerakan perberontakan tersebut]]>
<![CDATA[Positifikasi Asketisme dalam Islam dengan Pendekatan Paradigma Klasik dan Modern ]]>
<![CDATA[Nurkhalis Nurkhalis]]>
<![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.v16i2.4928
<![CDATA[Asceticism in Islam is perceived as an ascetic (zuhd), the alienation of self and soul to be more focus in practicing pure worship (ibadah mahdhah). It is not logical if asceticism in Islam is synonymous with faqir (the poor) or ju'i (hungry) or distancing oneself from the crowd and togetherness. The concentration of asceticism attempts to create goodness and virtue, physical strength, emotion and mood. Thus, the introduction of Islamic asceticism to zuhd is included in the historical iron cage, whereas contemporary Islamic asceticism should be included in iron cage of modernity. Islamic asceticism is motivated by ethos and ethics that are socio-centric, not egocentric who only wants perfection and self righteousness. The pattern of Islamic asceticism is not stagnant zuhd but moderate zuhd as the attitude that promotes excellence and achieves all lawful things by performing various contributions to social salvation. Therefore, moderate zuhd equals to productive and participatory zuhd.]]>
<![CDATA[Konstruksi Teologi Revolusioner Hassan Hanafi ]]>
<![CDATA[Lukman Hakim]]>
<![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.v12i1.3780
<![CDATA[Historically, Islamic theology ever became a soul of revolution thatalleviated the Islamic empires to the most glorious civilization on the world. By the rationalized theological system, Islam succeededin enlightening human thoughts. Ironically, the glory could not bemaintained by past Muslim which caused the civilization wentunder and could not be able to compete with other raisingcivilizations. Theologically, the collapse of muslim civilization wascaused by Muslim inability to cultivate the revolution spirit thatlies within Islamic theological doctrines. The presence of HassanHanafi becomes a fresh air that blows the development of Islamiccivilization by offering the concept of revolutionary theology. Hassan Hanafi’s construction of revolutionary theology focuses onfour big steps covering (1) revitalization of the enrichment ofclassical Islam (Ihya al-turats al qidim), (2) responding the westernchallenges (tahadda al hadarah al gha]]>
<![CDATA[Konsep Sosialisme Islam menurut Sayid Quthb ]]>
<![CDATA[Asnawiyah Asnawiyah]]>
<![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.v15i1.4884
<![CDATA[This paper attempts to trace how the concept of social thinking introduced by Sayyid Qutb, better known by the concept of Islamic socialism. Socialism is one of the tenets that wants the Elimination of social inequalities in society. This teaching is done in an effort to bridge between the luxury life with the life of the lower classes, so that gave birth to life balance in a public order. Observing this, then social systems analyze three important aspects, namely: first, the public relations of various systems; Secondly, the normal situation or a situation of balance, in line with normal conditions, and third, all systems perform normal system to reintegration. Thought Sayid Qutb give new shades of thought in the aspect of community development in Islam. He sought to correlate to the thinking that is introduced by the West and the Islamic version of the social aspect of teaching.]]>
<![CDATA[Sejarah Perkembangan Tasawuf ]]>
<![CDATA[Zuherni AB]]>
<![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.v13i2.4828
<![CDATA[The Prophet is the model of spirit for the world. His God-consciousness, deep spiritualism, acts of worship, and love for Allah are preserved and propagated by an Islamic science called Tasawwuf (Sufism). The esoteric teachings of Tasawwuf (Sufism) which purification of the heart are transmitted from Muhammad to those who had the capacity to acquire the direct experiential gnosis of God, which is passed on from teacher to student through the centuries. Different devotional styles and traditions developed over the time, reflected the perspectives of different masters and the accumulated cultural wisdom of the orders. Typically all of these concern themselves with the understanding of subtle knowledge and education of the heart to purify it and to find the love of God. ]]>
<![CDATA[Perkembangan Jiwa Agama pada Masa Al-Murahiqah (Remaja) ]]>
<![CDATA[Muhammad Ichsan Thaib]]>
<![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.v17i2.4100
<![CDATA[This paper restricts the study in adolescence only, particularly with regard to the development of religion in their life. Many mental shocks happen in teenagers. They sometimes follow and do whatever they like which may contradict with the values in the community and even contradict with religious values. Adolescent is defined as a transition stage of development which brings individuals from childhood to adulthood. Adolescent ages are between 13 to 21 years. As for the religious mental development of teenagers, the ages range from 13 to 24 years. There are two factors that influence this development, namely: heredity factors (inheritance) and environmental factors. The development of religion in ones' life is generally determined by education, experience and exercises they had in their childhood. Mental religious development in adolescence (al-murahiqah) is in line with their physical and spiritual development.]]>
<![CDATA[Agama dan Kesadaran Menjaga Lingkungan Hidup ]]>
<![CDATA[Safrilsyah Safrilsyah]]>;
<![CDATA[Fitriani Fitriani]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 1 (2014) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v16i1.4918
<![CDATA[Religion and environment are seen as separated and unrelated discourses. This understanding positions religion to unlikely give any contribution in enhancing Muslims awareness on environment. Actually, in Islamic concept, the Quran frequently mentions environment in different ways as a basic conception on environment. At least there are three concepts introduced by the Quran; al-bi’ah, al- mubahat, marafiq al-balad. Al-bi’ah (occupying a territory, life space and environment) perceives environment as a living space especially for humankind. Through the concept of Muhabat, Islam treats forest ecosystem as a free space. There are two categories in this concept. Firstly, environment is seen as a death earth (al- mawat) if the forests are wild jungles and remote from human territories. When the forests are geographically around human territories, so they fall under the second category that is marafiq al-balad (edge earth). This article explores the Islamic concept on environment which is introduced by contemporary Muslim scholar, Yusuf al-Qardhawi. According to him, there are some concepts in Islam that are related to protecting environment. These concepts are of al-istishlah (shared benefit), maqashid al-syari’ah, and Sunnah. This article is also enriched by Fitri’s thesis that explores the role of religion and the awareness to protect environment in Simpang Tiga sub-disctict, Pidie of Aceh province. Her research finds that some of community religious activities are not correlative with the awareness in protecting environment.]]>
<![CDATA[Korelasi Agama, Filsafat dan Ilmu ]]>
<![CDATA[Abd Wahid]]>
<![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.v14i2.4875
<![CDATA[Seeking the truth is one of that a man does in his life. Standard of the truth is dependent on media, which is employed by the man. There are there media, which are used by a man in seeking the truth. They are; religion, philosophy, and knowledge or science. Truth provided by religion tends to rely on truth-values that are referred to God. The truth produced by philosophy tends to provide deep reflective thought, which are less connected to God. While the truth afforded by science consists of knowledge values that are inconsistent and changeable following the human life development.]]>
<![CDATA[Metode Penelitian Hadist Musykil ]]>
<![CDATA[Lukmanul Hakim]]>
<![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.v13i2.4818
<![CDATA[Abstruse hadith is caused by several things, such as the content difficult to know or to prove by the conventional sense, the contradiction with the other hadith, even with the Koran. Although this kind of hadith is abstruse, in terms of quality of it is very strong, so it should be adopted as a hadith. Hadith scholars, to some extent, address the investigation, either through the understanding of the text, as well as tighten sanad validity. This article, is trying to investigate how the techniques introduced scholars of hadith, in particular, the abstruse, as well as methods of understanding it.]]>
<![CDATA[Pelaksanaan Pemeliharaan Kerukunan Umat Beragama kaitannya dengan Qanun Aceh Pasal 9 Ayat 1 Tahun 2015 ]]>
<![CDATA[Mawardi Mawardi]]>
<![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.v18i1.3986
<![CDATA[Abstract: Social diversities in a nation state is inevitable due to knowledge, sensory, intelligent and communication barriers. In social interaction, this limitation creates groupings in a society known as identity. Unfortunately, constellation among identities not only produced collaboration but often resulted in violence and casualties. This unfavorable constellation generally takes place in the transition period during which the country is still concentrating on improving its mechanisms towards a fair, transparent and open democratic system. The maintenance of religious harmony in Aceh is regulated in Aceh Qanun, Article 9, paragraph 1 of 2015. This article aims to describe the implementation of religious harmony in its connection with the article. The local Government has done three measures to maintain religious harmonies such as the establishment of FKUB (Forum for Religious Harmony) and its Advisory Board and Understanding and Socialization of Joint Regulation of the Ministry of Religion and Ministry of Interior No. 9 of 2006 / No. 8 of 2006 Abstrak: Dalam kehidupan berbangsa dan bernegara, keragaman memiliki akar mendalam berdasarkan keterbatasan pada pengetahuan, penginderaan, akal dan komunikasi bahasa. Keterbatasan ini dalam interaksi sosial melahirkan pengelompokan-pengelompokan dalam masyarakat sebagai identitas. Sayangnya konstelasi antar identitas tidak hanya melahirkan kerjasama tetapi seringkali berbuntut kekerasan dan menelan korban. Konstelasi yang tidak menguntungkan ini umumnya dalam masa transisi, negara masih berkonsentrasi memperbaiki mekanisme menuju sistem demokrasi yang adil, transparan dan terbuka. Dalam pemeliharaan kerukunan umat beragama, Aceh berpedoman pada Qanun Aceh pasal 9 Ayat 1 tahun 2015. Artikel ini mencoba mendeskripsikan pelaksanaan pemeliharaan kerukunan umat beragama dalam kaitan dengan pasal tersebut di atas. Untuk mewujudkan pemeliharaan kerukunan umat beragama Pemerintah Aceh sudah melaksanakan tiga langkah, meliputi pembentukan Forum Kerukunan Umat Beragama (FORKUB/FKUB), pembentukan Dewan Penasehat Forum Kerukunan Umat Beragama dan Pemahaman serta Sosialisasi Peraturan Bersama Menteri Agama dan Menteri Dalam Negeri Nomor 9 Tahun 2006/ Nomor 8 Tahun 2006.]]>
