The existence of the Acehnese expression in the culture of the Indonesian speech community is a sociolinguistic study. This study was aimed to describe the function of the Acehnese expression used by Indonesian speakers. Method of describing the existence of expression using qualitative approach of descriptive type. The Acehnese language expression data was collected from the informant using a note. The results of this study indicate that the Acehnese expression has a certain function in society so that the expression is used when communicating. The functions vary in order to establish loyalty, fairness, tranquility, and to maintain a balance of life. The Acehnese phrase exists in the Indonesian speaking community because it has a continuity between communication and its implementation in the life of society. The existence of this phrase is used as a social critique, guidance, and advice to strengthen unity and unity with in the framework of Indonesianc ulture. This expression exists for speakers of the Indonesian language because it contains the power of value that is a ble to educate speaker sunconsciously and thoroughly.
Muhammad Arsyad Al-Banjari who lived from 1710 to 1812 in Borneo, Indonesia, applied a model of integrating uses of the Banjarese tradition into Islamic Jurisprudence based on a dialectical constitution of qiyās, the legal argumentation theory for parallel reasoning and analogy, he learned from the Shāfi'ī-school of jurisprudence (uṣūl al-fiqh). Our paper focuses in the model of integration proposed and practiced by Al-Banjari, a rational debate grounded on a dynamic view on legal systems. We will illustrate the method with the help of two different kinds of qiyās deployed by Al-Banjari in order to argue for the rejection of some traditional Banjarese offeringrituals for avoiding disease or calamities (manyanggar and mambuang pasilih), and for the acceptance of the use of consuming the traditional drink called lahang made of the juice of sugar-palm. As our dialogical reconstruction shows, the development of the debates, particularly the first one, is quite sophisticated, with a Banjarese opponent that does not surrender easily to the rejection of his use of those rituals.
Tulisan ini membicarakan tentang perkembangan nalar keislaman urang
PendahuluanDalam sosiologi pengetahuan diyakini bahwa ada inter-relasi antara masyarakat dan pengetahuan. Ruang sejarah menjadi tuan rumah bagi dialektika masyarakat dan pengetahuan itu. Dialektika antara keduanya tidak akan pernah mati kecuali ruang sejarah sudah tiada. Dialektika yang terus terjadi itu akan selalu memunculkan perubahan-perubahan pada masyarakat dan pengetahuan sehingga selalu akan muncul masyarakat dan pengetahuan yang baru di ruang sejarah. Dengan lain perkataan, tidak ada masyarakat dan pengetahuan yang tetap, semuanya pasti akan berubah karena dalam sejarah tidak ada yang tidak berubah kecuali perubahan itu sendiri.Urang Banjar dikenal sebagai masyarakat yang Islami. Itu terlihat misalnya dari maraknya kegiatan-kegiatan keberagamaan di masyarakat ini. Secara Penulis adalah dosen tetap Fakultas Tarbiyah IAIN Antasari Banjarmasin.
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