This study discusses the concept of a multicultural society in a sociological perspective, where the Indonesian state as a gathering place for various ethnic groups, nations, religions and beliefs in its history has provided valuable lessons. There are times when diversity in Indonesia creates conflict, but in other places there is also the diversity that is owned by the Indonesian people as a source of strength to keep each other from being crushed by the progress of the times. Understanding multiculturalism is not something that must be owned by intellectuals or those from community leaders only, but all levels, layers, and lines of society become a necessity for the importance of understanding this multiculturalism. Because at this time the reality is that Indonesian people in general are very vulnerable to disaster due to SARA (ethnic, religion, race, and inter-group) issues that are blown by electronic media. In order to prevent "bloody conflict" disasters from happening again, multiculturalism will always be relevant to be discussed throughout the ages, considering that generations are always changing. The purpose of this study is to bring the understanding of multiculturalism in particular to the younger generation, and in general at all levels of society, not just an academic discourse. The method in writing this work uses library research, as well as by presenting examples of cases that have occurred in Indonesia. The results of the study in the discussion chapter, in general it can be concluded that the understanding of multiculturalism in Indonesia is not something that comes from outside, meaning that local wisdom created from ancient times has also strengthened the conditions of multicultural society. But on the other hand, unequal access to education by the community until now, the potential for horizontal conflict is always there. In the context of the consequences of a pluralistic society in Indonesia, that within a diverse structure, the seeds of conflict at times become a latent threat to damage the social order. And problems at the local level will easily become national problems because there are no longer limits for people to consume information
The purpose of this study is to find out how ummatan Wasaţan in Pancasila according to the point of view of understanding M. Quraish Shihab. It was then traced that the idea of wasaţan ummah is an idea that can combine individual and public activities so that there is a balance throughout daily life. This research method uses a literature research approach. The results of the study show that actually according to M. Quraish Shihab the existence of Muslims is still far from the positive side of ummaţan wasaţan, the understanding of ummatan wasaţan in Pancasila is moderate individuals, not left and right, in order to create a just mentality, people who are used as witnesses and all parties witness as an example. There are eight things According to Quraish Shihab about the concept of ummatan wasaţan namely (a) Belief in Allah Almighty and His Messenger; (b) steadiness; (c) Intelligence; (d) Solidarity and solidarity and fraternity; (e) Equity; (f) Commendable; (g) Balance; and (h) Comprehensive. Tujuan penelitian ini ialah untuk mengetahui bagaimana Ummatan Wasaţan dalam Pancasila menurut sudut pandang pemahaman M. Quraish Shihab. Kemudian dilacak bahwa gagasan wasaţan ummah adalah gagasan yang dapat menggabungkan aktivitas individu dan publik sehingga terjadi keseimbangan sepanjang kehidupan sehari-hari. Metode penelitian ini menggunakan pendekatan penelitian kepustakaan. Hasil penelitian menujukkan bahwa sebenarnya menurut M. Quraish Shihab keberadaan umat Islam masih jauh dari sisi positif ummaţan wasaţan, pemahaman ummatan wasaţan dalam Pancasila adalah individu-individu moderat, tidak ke kiri dan ke kanan, agar tercipta mental yang adil, orang-orang yang dijadikan saksi dan semua pihak menyaksikan sebagai contoh. Terdapat delapan hal Menurut Quraish Shihab tentang konsep ummatan wasaţan yaitu (a) Keyakinan kepada Allah SWT dan Rasul-Nya; (b) kemantapan; (c) Kecerdasan; (d) Solidaritas dan solidaritas dan persaudaraan; (e) Ekuitas; (f) Terpuji; (g) Keseimbangan; dan (h) Komprehensif.
The people of Aceh, which are known as the majority are Muslim, have various customs and traditions and cultures. However, some of the culture and customs of the Acehnese people do not come purely from Islam, but come from Hindu culture, such as Kenduri Blang, Kenduri Laot and Peusijuek culture. Peusijuek is a Hindu culture that has been Islamicized in accordance with Islamic law and has been carried out from generation to generation until now, the Islamization of Hindu culture occurred during the time of Sulthan Ali Mughayat Syah. The symbiotic relationship that occurred between the Acehnese people and the Hindu tradition had occurred thousands of years ago, because before Islam entered Aceh, Hinduism developed earlier in Aceh, so the culture used by the Acehnese at that time was Hindu culture, a symbiotic relationship. This was preceded by trade relations to establishing friendships between nations as well as resulting in cultural contact and inter-ethnic relations, which developed naturally in Aceh at that time. The method in this research is descriptive-qualitative. The data collection technique was carried out through interviews, observation, literature review by reading a number of books related to this research and documentation. The results showed that some of the Blang Bintang community acknowledged that the customs prevailing in Aceh were still influenced by Hindu culture. One of them is the peusijuek culture. The people of Blang Bintang believe that Peusijuek is a Hindu culture that has long developed in Aceh as a legacy from previous ancestors. However, things that are contrary to Islamic teachings have been adjusted after the Islamic Religion came and spread in Aceh.
Tradition is a social legacy that is passed on to generations through a historical process. A tradition can survive if it continues to have a function and meaning for society. Reuhab is a tradition related to someone's death that is still being practiced by the people of Kuta Aceh in Nagan Raya Regency. This article aims to examine the function and meaning of the rehab tradition for the people of Gampong Kuta Aceh and why they continue to maintain and practice it. This study used a qualitative method with data collection techniques through interviews, observation, and a relevant literature review, and then analyzed qualitatively. This research shows that the reuhab tradition is one of the traditions that is still being practiced and maintained by the people of Gampong Kuta Aceh because this tradition has a function and meaning for the community. This tradition has served as a driving force for the birth of social solidarity in society, and in its implementation, rehab has symbolic, cultural, and spiritual meanings for the community.AbstrakTradisi merupakan warisan sosial yang disalurkan kepada generasi melalui proses sejarah. Sebuah tradisi dapat bertahan jika terus tradisi tersebut memiliki fungsi dan makna bagi masyarakat. Reuhab merupakan salah satu tradisi yang berkaitan dengan kematian seseorang yang masih terus dipraktikkan oleh masyarakat Kuta Aceh di Kabupaten Nagan Raya. Oleh karena itu, artikel ini bertujuan untuk mengetahui fungsi dan makna tradisi reuhab bagi masyarakat Gampong Kuta Aceh sehingga mereka terus memelihara dan mempraktikkan tradisi ini. Penelitian ini menggunakan metode kualitatif dengan teknik pengumpulan data melalui wawancara, observasi, dan kajian literatur yang relevan. Data yang diperoleh kemudian dianalisis secara kualitatif. Penelitian ini menunjukkan bahwa tradisi reuhab menjadi salah satu tradisi yang masih terus dipraktikkan dan dipertahankan oleh masyarakat Gampong Kuta Aceh karena tradisi ini memiliki fungsi dan makna bagi masyarakat. Tradisi ini telah berfungsi pendorong lahirnya solidaritas sosial dalam masyarakat dan dalam pelaksanaannya, reuhab memiliki makna simbolik, kultural, dan spiritual bagi masyarakat.
This article aims to describe the internalization of tarekat values among students in Dayah Darul Aman Aceh Besar and Dayah Budi Mesja Lamno Aceh Jaya. The data sources for this study include the leaders and elements of both institutions, as well as the students who reside in them. Data collection was conducted through observation, interviews, and literature review. The study reveals that students in Dayah Darul Aman Aceh Besar and Dayah Budi Mesja Lamno Aceh Jaya apply the teachings of Tarekat Naqsyabandiyah in their religious practices. They engage in activities such as baiat (initiation), khataman/khususiyah (recitation of the entire Quran), manaqiban (poetic eulogies), general religious gatherings, haul akbar (commemoration of spiritual leaders), uzlah (spiritual retreat), and rabithoh (spiritual connection) with both the mursyid (spiritual guide) of the tarekat and fellow followers. They also perform zikir jahr (loud remembrance of God) and zikir sirri (silent remembrance of God). These teachings play a significant role in their daily lives, helping to enhance their religious understanding and transform individual behavior, particularly in terms of religious social conduct. The changes in religious social behavior among the students of both institutions encompass several aspects. Firstly, they are inclined to help others. Secondly, there is an increase in fostering social ties. Thirdly, there is heightened awareness of promoting good deeds and preventing wrongdoing.AbstrakArtikel ini bertujuan untuk menggambarkan tentang internalisasi nilai tarekat pada santri di Dayah Darul Aman Aceh Besar dan Dayah Budi Mesja Lamno Aceh Jaya. Sumber data kajian ini meliputi Pimpinan dan unsur-unsur kedua dayah tersebut, serta para santri yang mondok di kedua dayah. Pengumpulan data dilakukan melalui observasi, wawancara, dan kepustakaan. Kajian ini menunjukkan bahwa Santri Dayah Darul Aman Aceh Besar dan Dayah Budi Mesja Lamno Aceh Jaya menerapkan konsep ajaran Tarekat Naqsyabandiyah dalam praktik keagamaan mereka. Mereka melakukan baiat (ijazah), khataman/khususiyah, manaqiban, pengajian umum, haul akbar, uzlah, rabithoh (hubungan), baik dengan mursyid tarekat maupun sesama pengikut tarekat. Mereka juga melaksanakan zikir jahr maupun zikir sirri. Ajaran-ajaran ini menjadi bagian penting dalam kehidupan sehari-hari, membantu meningkatkan pemahaman keagamaan dan mengubah perilaku individu, terutama perilaku sosial keagamaan. Perubahan perilaku sosial keagamaan yang terjadi pada santri kedua dayah tersebut meliputi beberapa hal. Pertama, mereka cenderung suka menolong; kedua, terjadi peningkatan dalam menjalin silaturahmi; ketiga, kesadaran terhadap amar makruf nahi mungkar.
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