This research is important study to understand the thought pattern of Aceh's Teungku Dayah in the effort to develop an Islamic madani in Aceh. This thought pattern is always developing every time, from the first to the present generation. As for the media that are used, the majority are very involved in the dayahs, apart from a number of other media, such as tariqat, books, cultural arts and technology, Islamic madani is the hope of all people, due to being able to live well and peace with everyone. In this case the researcher needs to see clearly about the Teungku Dayah thought patterns that were developed to the people of Aceh in realizing the values of Islamic madani. This research is a qualitative research, using descriptive-analysis method, to answer the problematic development of the thought pattern of Teungku Dayah in the community in Aceh to the efforts of developing an Islam madani. The theory used is the theory of publication and theory of thought, which aim is to find the right thought patterns. This research was conducted through in-depth observations and interviews conducted by the researchers themselves. The results of the study are the patterns of thought carried out by teungku-teungku dayah into local culture in Aceh through strong religious education. This pattern is most important in community coaching. There are also lecture patterns which discussed, to answer all problems that develop in society. The goal is the message of Islamic teachings can be distributed evenly to all people. The findings in this study are that religious education development through dayah is one of the most influential local cultural media in society in Aceh. Based on an epistemological review of the development of Islamic thought which carried out through education is a good procedure in the field of knowledge theory. Because science can solve problems. Applying this pattern all people in Aceh have the Islamic knowledge, so that all can live properly, peacefully and safely and in accordance to Islamic teachings.
This article analyzes the interpretation of Islamic religious clerics on the narrative of religious moderation within the framework of Islamic law in Aceh. This study focuses on several issues, including; The first is the acceptance and rejection of the ulama towards the rhetoric of tolerance. Second, the interpretation of the scholars of religious differences. Third, the binding element for managing tolerance and religious differences. The purpose of writing this article is to produce a study of strengthening democracy and national identity based on Islamic sharia values which are the standard of behavior in public life in Aceh. The study was conducted using a qualitative research approach through in-dept interviews. Sources of data were also obtained through focus group-based surveys. As for the results of the study it is known that; first, there is no rejectionism of the dayah scholars towards the narrative of religious moderation. On the other hand, the emphasis on acceptance must be in harmony with the principles of Islamic law within the framework of the Unitary State of the Republic of Indonesia. This is because what has been awakened in the imagination of the Ulama towards Aceh is a sense of place that Aceh is the verandah of Mecca (Islam). Second, the form of the acceptance of the dayah ulama towards the narrative of tolerance and diversity in Aceh is moderate. Third, the binding element for the management of institutionalized tolerance and diversity in Islamic law and Acehnese customs. For dayah scholars, tolerance is only in muammalah affairs, not in private matters (aqidah and worship). This means that tolerance may not sacrifice the principles of belief (aqidah), just as religious beliefs may not be sacrificed for the sake of tolerance.
Program counter-discourse (kontra wacana) adalah program yang berusaha menciptakan “a way of thinking that opposes an institutionalized discourse”. Selama ini wacana kaum fundamentalis, kaum radikal hinga kelompok-kelompok teroris sudah terlembaga sedemikian rupa di Indonesia melalui proses yang panjang dalam sejarah sosial politik negeri ini. Teka-teki yang muncul atas motif apakah yang mendasari makin maraknya kaum profesional yang berkecukupan tergiur untuk menjadi tentara Negara Islam Irak dan Suriah (NIIS) atau yang lebih dikenal dengan ISIS (Islamic State of Iraq and Syria) belum juga terpecahkan secara komprehensif. Hingga saat ini, sudah sekitar 518 warga negara Indonesia diduga bergabung dengan ISIS dan menurut catatan Sidney Jones dari Institute for Policy Analysis of Conflict (IPAC), sudah lebih dari 800 warga negara Indonesia yang sudah berangkat dan bergabung dengan gerakan “teroris” tersebut di Suriah. Oleh karena itu, perlu membangun kontra wacana sebagai benteng untuk membendung upaya “cuci otak” yang dilakukan oleh pihak-pihak yang tidak bertanggung jawab. Program ini tentu saja tidak akan berjalan tanpa dukungan dari berbagai pihak terkait, terutama pihak-pihak yang paham dengan permasalahan ini. Padahal, di sisi lain, upaya dan program nyata untuk memerangi terorisme yang bersifat straight-forward dan sistematis seharusnya terus digalakkan dan terlembaga. Harapannya, program kontra wacana ini dapat mereduksi dan menghantam ideologi-ideologi yang menyimpang yang selama ini dianut oleh gerakan-gerakan sosial politik keagamaan.
Tak terhitung berapa rupiah materi dan pengorbanan lainnya yang dihabiskan untuk menanggulangi perkara terorisme melalui program deradikalisasi, sampai-sampai Polri dan BIN dituding berbagai kalangan sebagai lembaga yang sengaja membikin ‘proyek terorisme’ demi kelangsungan anggaran anti-terorisme milyaran rupiah/tahun. Harus disadari, dicamkan dan ditekankan bahwa dalam membasmi terorisme, negara dan masyarakat mesti seayun langkah dan bersatu. Tulisan ini menawarkan gagasan humanisasi sebagai bagian dari upaya deradikalisasi untuk menambal lubang-lubang yang bocor dari program yang sudah dilaksanakan. Dalam hal ini, humanisasi adalah respon untuk mencegah eskalasi kekerasan. Humanisasi mengakui martabat yang melekat pada manusia, mengakui kemanusiaan lawan-lawannya dan hak-hak asasi semua anggota keluarga manusia. Humanisasi memungkinkan orang mengenali karakteristik manusia yang dianggap musuh atau lawannya, sehingga dapat membantu orang untuk membatasi eskalasi kekerasan yang ekstrim. Humanisasi juga dapat membuka jalan bagi hubungan timbal balik dan keyakinan dalam kesetaraan manusia, menciptakan norma-norma bersama yang membatasi cara konflik tersebut dilancarkan.
This study discusses the practice of wearing hijab among students of the Islamic Institute of Al-Aziziyah Bireuen. This research is an empirical legal study that employs an Islamic legal approach, specifically the maṣlaḥah theory and legal politics. Utilized data collection methods include literature reviews, interviews, and observations. The findings of this study indicate that there are divergent opinions among fiqh scholars concerning the issue of niqāb. Guarantees of protection and comfort in interacting with the general public encourage the use of niqāb. The practice of wearing niqāb by Al-Aziziyah students is carried out on an essential awareness and upholds the values of adherence to the recommendations of Shari'a and regulations set by the educational institution where they study. Al-Aziziyah Islamic institute students use the niqāb, without judging it as a compulsion, let alone rebelling against the requirements for wearing the niqāb. They even feel the benefits of using the niqāb as part of the identity of a Muslim woman. This study also concludes that, from a legal standpoint, the Aceh Qanun regarding Muslim attire and tawṣiyah from the Ulama Consultative Council is a government policy intended to protect and advance the community. It is especially to be better and more dignified, as the primary objective of Islamic law is to improve humanity.
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