Islam in Western thought has a very bad brand image and relative image. One Orientalist named Daniel W. Brown criticized the hadith and sunnah of the Prophet Muhammad for their nonconformity with textual and contextual passages. The study aimed to find out specifically about Brown's understanding of Hadith and Sunnah, factors that influenced Brown in criticizing both. The method approach chosen in this study is the qualitative method, while the data used is sourced from literature studies in the form of works written by Brown himself and other people's works on Brown's work and thoughts. The results of the study mentioned that Brown is an orientalist who is an expert in the field of historians who explore and study hadith and Sunnah using data, and the propositions of the Qur'an and hadith. Brown criticized the Sunnah and hadith not for personal gain or by order, but he criticized them because he was an expert in history. Brown mentioned found two tendencies of understanding the content in hadith, namely, the restriction of traditionalist and modern scriptures.
The objectives of this study are first, to identify poverty from a cultural perspective, particularly Acehnese culture; second, to identify the socio-cultural potentials of the Acehnese people related to poverty alleviation; and third, analyze the program that is carried out so that poor families can be families from poverty. The research method used is the descriptive qualitative research method. The results of the study indicate that community poverty from a cultural perspective, especially Acehnese culture, can be interpreted as a way of life or culture and the smallest unit, namely the family because the family is seen as the smallest social unit and as a social institution that supports the culture of poverty. The culture of poverty is a way used by poor people to adapt and react to their marginal position in a society that has classes and is individualistic and capitalistic. The socio-cultural potentials of the Acehnese people related to poverty alleviation are that in the context of Aceh, several cultural potentials can be seen which if properly regulated and cared for will become milestones in alleviating poverty, namely: The habit of drinking coffee in coffee shops or coffee shops; Duk Pakat (Joint Deliberation); The Culture of Shame at the Event of not doing Mawlid; Peutron Aneuk; Samadiyah and the existence of traditional institutions in the gampong. Programs that can be carried out so that poor families can get out of the crush of poverty are empowering human resources, increasing assistance at the village, district, and provincial levels that are right on target; and community economic empowerment with sustainable programs.
This article aims to see the phenomenon that occurs in rural communities amid the onslaught of electronic media in changing the way of thinking from traditional to rational, but people are not affected by a variety of media attacks, instead khanduri blang ritual activities themselves are exposed on social media such as Facebook. Sosiety communities perform rituals from generation to generation whose beliefs are based on the creator through symbolic activities whose meaning is understood and stored in deep chambers of thought, inherent as long as the union of spirits with bodies. Actualization of religious values is born through rituals.Keywords: Ritual, Religion, Culture
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