Dalail Khairat is one type of art that is very Islamic in Acehnese society, which consists of teachings and guidance that can set a person towards goodness and virtue or a medium of communication between a servant who prays and expresses his love for the Prophet. This research was conducted using a qualitative method that produces descriptive data with a phenomenological approach. The focus is on Dalail Khairat: Meaning and Poetry in Rejecting Wahhabism in Aceh. The method of data collection was done through observation, in-depth interviews, and documentation. The study of Dalail Khairat: Meaning and Poetry in Rejecting Wahhabism in Aceh shows that Dalail Khairat contains many meanings that can be learned from Dalail Khairat's poem about life in society, as well as can have a positive impact on things that exist in society. One of the aspects of the life of the Acehnese people is to create an atmosphere of intimacy, away from community members from its influence on current social phenomena, and Dalail Khairat can be preserved throughout the ages so that Acehnese regeneration knows about Dalail Khairat and can also know what is being played in the art of Dalail Khairat. In addition, Dalail Khairat also contains values such as family values, unity values, deliberation values, educational values (educative) and cultural values.
AbstrakChina adalah sebuah negeri yang sangat unik, memiliki kebudayaan dan peradaban tertua di dunia. Di balik kemegahan dan keajaiban Great Wall (Tembok Rakasasa), kekaisaran China menyimpan jutaan rahasia tentang sejarah dan peradaban Islam, mulai dari Dinasti Tang, Dinasti Sung, Dinasti Yuan, Dinasti Ming hingga Dinasti Manchu. Pada mulanya Islam di China dibawa melalui dua jalur oleh Para saudagar Arab dan Persia, yakni jalur darat dan jalur laut. Jalur penghubung dagang utama ketiga wilayah tersebut belakangan lebih terkenal dengan "Silk Road" (Jalur Sutra) di wilayah barat China. Berdasarkan informasi beberapa sumber yang akurat dan terpercaya, salah seorang pemuka muslim yang terkenal dalam proses penyebaran Islam di China yaitu Sa'ad bin Abi Waqas melalui "Jalur Sutra" lebih kurang pada abad keempat dan kelima Hijriah. Sa'ad memperoleh penghormatan yang sangat spesial terutama dari Yung Wei, yang ketika itu menjabat sebagai Kaisar pada Dinasti Tang. Sejak saat itu, Islam mulai tumbuh di wilayah tersebut. Dinasti demi dinasti pun terus berganti, sampai akhirnya China berubah menjadi sebuah Republik dan Rezim Komunis berkuasa di wilayah itu, yang kemudian terkenal dengan sebutan RRC (Republik Rakyat China). Kendatipun begitu, semangat yang dimiliki oleh minoritas muslim di kawasan itu tak pernah pudar sampai sekarang. Islam, yang diperkenalkan oleh para saudagar yang taat dan cerdas (Arab dan Persia) berabad-abad yang silam, benar-benar telah mengurat-akar dan berpengaruh besar dalam berbagai sendi kehidupan muslim di negeri "Tirai Bambu" tersebut, tidak hanya dalam pemikiran, namun juga dalam sistem nilai dan norma bagi masyarakat muslim di China hari ini. Disadari ataupun tidak, rakyat China telah banyak sekali mengadopsi berbagai ilmu pengetahuan Islam dari masa ke masa. Kata Kunci: Sejarah Islam; Peradaban Islam; Kekaisaran Cina AbstractChina is a very unique country, has a very old civilization and culture in the world.
Social change after following suluk is a result that must be achieved by the salik. The change in question is a change in attitude for the better in everyday life after following suluk. This article also aims to find out how to internalize the value of suluk on salik in life and social changes in society, and in this case it is reviewed from one of the theories put forward by Peter Berger. by referring to three aspects, namely externalization, objectification and internalization. This article is a study using qualitative and descriptive approaches, in which informants are obtained by using purposive sampling method. To analyze this paper, the author certainly still uses a social construction theory in which changes in society do not happen by themselves but there are certain patterns that encourage and influence them. Based on the results of what the author has done, both in the form of initial assessments and also interviews with several salik, namely to achieve internalization of the values of suluk in salik who have participated in suluk both in Lueng Ie dayah and Tgk, Zulfan, must have an objectivation externalization stage. only then at the internalization stage. In salik who have participated in suluk, not all of them are able to absorb the values that are applied to suluk worship activities significantly, this is due to the influence of interaction patterns and the process of assimilation with the outside environment that is still happening, so that these values have not been applied comprehensively in the form of changes. attitudes and behavior in social life, and this is of course not as easy as turning the palm of the hand. The salik must strive with all their might so that the very high values of suluk worship can be slowly applied in life in the hope of becoming an example for themselves and their environment.
<p><em>The White Robe Movement, a very brave heroic movement of santri dayah, was pioneered by aceh's charismatic ulama, Teungku Bantaqiah a leader of the Salafist dayah (Babul Mukarramah), Beutong Ateuh region. The purpose of this movement is to prevent various kinds of rampant toxicity in Aceh during the New Order era. This movement was inspired by the process of studying in depth the practice of Sufism and the order taught in Babul Mukarramah's father, namely the muqarabah and mujahadah methods. This method has been able to seep into the souls of the students who are applied through jihad in the way of Allah Almighty. This study aims to explain the history of Babul Mukarramah and The White Robe Movement. Data collection is carried out in four ways, namely by observation, literature studies, document studies, and interviews. The methods used are historical methods and qualitative approaches. The results of data analysis showed that The White Robe Movement only developed around 1987, besides it was named because of the vision and mission. The movement, led directly by Teungku Bantaqiah, is just a group of students who want to convey their aspirations regarding the government's policy of insurgent Aceh and leaving the Acehnese people in a backwardness and downturn.</em></p>
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