The ritual of Tulak Bala (warding off calamities) has been carried out by Acehnese people from generation to generation to prevent bad lucks or disasters upon their life. The objective of this qualitative study is to discover the practice as the existence of COVID-19 considered one of the disasters. By combining library and field research, the data for this study were retrieved by applying in-depth interviews. The data analysis technique was accomplished by reducing, displaying and drawing conclusion of the data. Tulak Bala ritual is conducted in two ways. First, Acehnese people organize the ritual annually at the end of the second month in Islamic calendar, Safar, called as Rabu Habeh or Mano Safa (taking bath in a river of sea). Second, they apply the rituals when certain disasters occur, which in this case, COVID-19, having risk to their life. Its practical process is varied, namely having prayers and sending feast in mosques or houses, even having torch parade around the village. Besides, special amulets are sometimes hung on the back of house, on the roof and even in every corner of the house to avert the disease. The societal responses evidently agreed to apply the ritual, although many refused to believe Tulak Bala by reasoning that all the diseases are from Allah. They argued that focusing to increase faith in praying while keeping precautions is the only way to keep away the disease. Keywords-tulak bala in Aceh, historical and societal views on outbreaks, cultural traditions, preventions of pandemic, COVID-19 in AcehI. BACKGROUND OF STUDY
<strong>Abstract: </strong>This study discusses the foundation of Sufi tenet developed by Shaykh Amran Waly and the communities’ response to the integration of the tenet – the Study Council of Sufism Tawhîd (MPTT) and <em>r</em><em>atéb siribèe</em><em> </em>(one-thousand <em>dzikr</em>)–within the northern and eastern Aceh, Indonesia. Qualitative approach was implemented as the observation, in-depth interviews and documentation studies were due to collect the data. MPTT and <em>r</em><em>atéb siribèe </em>as its integration aim to restore the grandeur of Acehnese people in the past. However, the tenet was responded in many ways by the communities. Some considered that MPTT and <em>r</em><em>atéb siribèe </em>could act as a means of practicing Sufism, while the others assumed that the teachings developed were deviant since those contain the style of Ibn al-‘Arabî and al-Jîlî Sufism– once considered heretical with the concept of <em>wa<span style="text-decoration: underline;">h</span>dah al-wujûd </em>(unity of existence), which is dissimilar with the Sufism concept–<em>wa<span style="text-decoration: underline;">h</span>dah al-syuhûd </em>(unity of appearance).<br /><strong> </strong><br /><strong>Abstrak: </strong>Penelitian ini mengkaji fondasi ajaran tauhid-tasawuf yang dikembangkan oleh Shaykh Amran Waly. Penelitian ini juga menelaah respons masyarakat utara dan timur Aceh terhadap integrasi dari ajaran tersebut–Majelis Pengkajian Tauhid-Tasawuf (MPTT) dan <em>r</em><em>atéb siribèe</em> (zikir seribu). Pendekatan kualitatif diimplementasikan dengan observasi, wawancara mendalam, dan studi dokumentasi sebagai instrumen pengumpul data. Hasil penelitian menemukan bahwa ajaran tersebut berdasarkan dari gaya sufisme yang dikembangkan oleh Shaykh ‘Abdul Karîm al-Jîlî yang pernah dianggap bidah<em>. </em>MPTT dan <em>r</em><em>atéb siribèe </em>sebagai integrasi ajaran tersebut memiliki tujuan untuk mengembalikan kejayaan rakyat Aceh pada masa lalu. Namun, berbagai respons muncul dari kalangan masyarakat. Beberapa menganggap MPTT dan <em>r</em><em>atéb siribèe </em>dapat menjadi media untuk melatih ajaran sufisme, sementara pihak lainnya menganggap ajaran tersebut sesat karena mengandung gaya sufisme dari al-‘Arabî dan al-Jîlî yaitu <em>wa<span style="text-decoration: underline;">h</span>dah al-wujûd </em>(keberadaan) dan bertolak belakang dengan konsep sufisme <em>wa<span style="text-decoration: underline;">h</span>dah al-syuhûd </em>(rupa) Syekh Abuya Muda Waly al-Khalidy.<br /> <br /><strong>Keywords: </strong>Amran Waly, MPTT, <em>ratéb</em> <em>siribèe</em>, sufism, <em>taw<span style="text-decoration: underline;">h</span>îd</em>
Abstract:The background of this study is to see how the Islamic education in Sri Ratu Tajul Alam Safiatuddin's period, at that time the kingdom of Aceh Darussalam peak of its glory (Century XVII), it was visited by many scholars (Ulama and the Poet), foreign and domestic. Among those who came, there are some scholars who stayed in Aceh and return to his homeland as well. While in Aceh, they became a teacher, especially in the science of religion and the author of books on various branches of science. Since the number of teachers and authors who live in Aceh make Aceh as "Qibla" the study of Islam and other sciences in the archipelago at that time. The purpose of this study was to determine how the system of Islamic education in the XVII century (1050-1086 H = 1641-1675 AD), the progress and the development of Islamic education in Aceh during the reign of Sri Ratu Tajul Alam Safiatuddin and compliance with the current context. Data from this study were obtained through the collection of a variety of references and relevant sources, then in their analysis authors use literature review, the results of the processing of these data are concluded that the Islamic Education In Sri Ratu Tajul Alam Safiatuddin's period was very advanced, because he encouraged the importance of education and science when he lead, at that time science and education in Aceh were developed so well, the literature of Malay-Aceh was very well-known to all over the world.
Darussalam is one of the names of the Student City Center (Kopelma) in Aceh. The city builder was designed by educational figures at that time as a post-war ideal in order to create a peaceful and peaceful Aceh atmosphere through educational and intellectual development. A. Hasjmy is one of the educational figures who did not have a central role in creating the initial foundation for the conception of Darussalam. This research is a qualitative research, and examines the ideal concept of Kopelma Darussalam as an education center. This research is expected to obtain an overview of how the ideal concept of Darussalam as a center for Islamic education in A. Hasjmy's view, with the data techniques used are interviews and documentation studies. Data analysis using steps of data reduction, data display, and withdrawal. Based on the results of this research, it can be implemented that A. Hasjmy has determined 4 main conceptions of Darussalam's ideal, including 1) Darussalam as a Model Campus; 2) Darussalam as a Symbol of Peace; 3) Darussalam is a Character Building; and 4) Darussalam as a Science Campus. Through the fourth concept, it is hoped that Darussalam will become a center of study and reference and be able to solve all problems in Aceh, as well as a place for developing knowledge to contribute to mankind, and be able to contribute to realizing the development of a dignified Aceh.
Currently, transformation has occurred so quickly, the Industrial Revolution Era was one of the eras of very rapid technological development. With the rapid development of technology, various knowledge, new skills, and new leadership have been born in realizing the competitiveness of an educational institution. This article aims to describe the leadership of school principals in the technological era. The writing of this article uses a qualitative descriptive approach (library research), by conducting a careful review of some material and leadership theory. The results of the study show that: 1) a leader or leaders in the technological era in order to bring a team to a better realm, must master 10 (ten) skill models namely complex problem solving, critical thinking, creativity, management ability, coordination, emotional intelligence , making policies/decisions, service orientation, negotiation, and cognitive flexibility; 2) There are digital leadership characteristics that exist in a school principal in the Technology Age, including: responsibility and innovation in order to direct the organization to transform towards digital; 3) The implementation of digital leadership in educational institutions, of course, must be carried out by a Principal with several stages, namely: The emerging, implementing, instilling and transforming stages, and 4C, namely; critical in thinking and able to generate solutions, communication, collaborative, as well as creative and innovative.
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