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All Journal Innovatio : Journal for Religious Innovations Studies Substantia: Jurnal Ilmu-Ilmu Ushuluddin TAFSE: Journal of Qur'anic Studies Jurnal Pemikiran Islam (JPI)
Happy Saputra
Fakultas Ushuluddin Dan Filsafat Universitas Islam Negeri Ar-Raniry Banda Aceh
Religion Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences

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Revitalizing Local Wisdom in Committing Radicalism in Aceh Happy Saputra; Mahdalena Nasrun; Muhammad Anzaikhan
INNOVATIO: Journal for Religious Innovation Studies Vol 21 No 2 (2021)
Publisher : Postgraduate Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (633.802 KB) | DOI: 10.30631/innovatio.v21i2.140

Abstract

Local wisdom is known as a cultural asset that develops in an area, all policies and customs that play a role in Aceh will become a culture that is respected and appreciated in Aceh. In its development, local wisdom is very influential in protecting people's thoughts, including the seeds of radicalism. The existence of radicalism in Aceh was most evident during the conflict between the Republic of Indonesia and the separatist movement in Aceh. After the peace period of the MOU Helsingki took place, radicalism in Aceh did not occur openly. Only ripples of thought trying to incite from within the disapproval of the current government. You could say, the turmoil arose because of the influence of political color, where the current population of Aceh is quantitatively more inclined to the failed presidential candidate. The problem raised in this study is how to revitalize the values ​​of Aceh's local wisdom which are threatened with fading due to the globalization of foreign cultures. This research design uses qualitative with reference sources based on literature and field studies. The analysis technique is descriptive. The findings of this study are that local wisdom is ideal in countering the existence of radicalism in Aceh through the media meuseumeuraya, tengku authorities, implementing the values ​​of ‘hadih madja’, sub-district da'i programs, and so on. In conclusion, strengthening local wisdom in Aceh is very urgent because the character of the Acehnese people respects traditional values ​​and authority more than the government authority. Abstrak: Kearifan lokal dikenal sebagai aset budaya yang berkembang di suatu daerah, semua kebijakan dan kebiasaan yang memainkan peran keacehan akan menjadi suatu kultur yang dihormati dan dihargai di Aceh. Pada perkembangannya kearifan lokal sangat berpengaruh dalam memproteksi pemikiran masyarakat termasuk bibit-bibit radikalisme. Eksistensi radikalisme di Aceh paling kentara terjadi pada masa konflik antara NKRI dan gerakan sparatis di Aceh. Setelah masa damai MOU Helsingki terjadi, radikalisme di Aceh tidak terjadi secara terbuka. Hanya riak-riak pemikiran yang mencoba menghasut dari dalam tentang ketidaksetujuan terhadap pemerintahan saat ini. Bisa dibilang, gejolak itu muncul karena pengaruh warna politik yang mana saat ini penduduk Aceh secara kuantitas lebih condong pada calon Presiden yang gagal terpilih. Adapun masalah yang diangkat dalam penelitian ini adalah bagaimana merevitalisasikan nilai-nilai kearifan lokal Aceh yang terancam pudar akibat serangan globalisasi budaya luar. Design penelitian ini menggunakan kualitatif dengan sumber referensi berbasis kajian pustaka dan lapangan. Teknik analisis berupa deskriptif. Temuan dari penelitian ini adalah kearifan lokal sangat ideal dalam menangkal eksistensi radikalisme di Aceh melalui media meuseumeuraya, otoritas tengku,implementasi nilai hadih madja, program da’i kecamatan dan lain sebagainya. Kesimpulannya, penguatan kearifan lokal di Aceh sangat urgen karena karakter masyarakat Aceh lebih menghormati nilai dan otoritas adat dibanding otoritas pemerintah. Kata-kata kunci: revitalisasi, kearifan lokal, radikalisme
Konsep Epistemologi Mulla Shadra Happy Saputra
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 2 (2016)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v18i2.3005

Abstract

The study of epistemology is considered critical in the discourses of Islamic theology. One of the Islamic scholars who had a comprehensive concept of epistemology was Mulla Shadra. His concept was influenced by four post Mongolia, classical-Islamic philosophy; masysya'i (Peripatetic), Ishraqi (Illmunianionis), 'Irfani (Gnosis, Sufism or Sufism), and kalam (Islamic theology). The four schools of thought converged into each other equipping him with a basis to establish a grand synthesis. The philosophy of Mulla Shadra, better known and more popular as al-hikmah al-muta'aliyah, is a kind of wisdom or philosophy based on the pure metaphysics foundation acquired through intellectual intuition and logical formulation by using rational arguments. Hi divided the philosophy into two categories. The first is the theoretical concept which refers to the understanding of everything as they are. Its realization is reflected in a rational world, including soul as stated by al-Farabi and Ibn Sina. The second is the practical concept which refers to the achievement of the achievement suitable for the soul.
Reaktualisasi Tradisi Menuju Transformasi Sosial: Studi Pemikiran Muhammad Abid Al-Jabiri Happy Saputra
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 1 (2016)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v18i1.3031

Abstract

The idea of Muhammad 'Abid Al-Jabir on tradition (turats) cannot be separated from the project thought he called the Critique of the Arab Reasoning. This criticism was driven by the spirit of revivalism (Islamic Awakening) which is divided into two ideas as a reflection of the Islamic awakening failures and an effort to actualize social transformation. Al-Jabiri considers Islamic Awakening in this modern era has not been successful or even fail. One of the fundamental causes of such failure is imprecision in dealing with tradition. According to him, tradition is something from the past that exists and accompanies our present. It may be our past or the past of others. The past may be close or far. Al-Jabiri further suggests that existing traditions are deeply rooted in Islamic thoughts developed by the scholars from the second century of Hijrah to about eight centuries of Hijriah. In its essence, these traditions are related to aspects of thought in Islamic civilization, ranging from doctrinal teachings, the Shari'ah, language, literature, art, theology, and Sufism. Thus, it is not a surprise that Al-Jabiri later focused on written Islamic traditions to be dismantled and understood objectively. His views aim to foster viability of Islamic awakening and achieve social transformation.
Konsep Kenajisan Orang Musyrik dalam Al-Qur’an (Surat Al-Taubah Ayat 28) Happy Saputra; Zaipuri Zaipuri
TAFSE: Journal of Qur'anic Studies Vol 5, No 2 (2020)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (346.525 KB) | DOI: 10.22373/tafse.v5i2.9066

Abstract

After Fath of Mecca, polytheists are forbidden to perform hajj and umrah. More precisely this prohibition took effect in the year 10 H. This prohibition began with the granting of unclean status for the polytheists. This article will conduct a study of the uncleanness of the polytheists who are conceptualized in the QS. al-Taubah (9): 28. This study was conducted with the assumption that al-Qur'an is present in the locality of the Arabian peninsula. The formulation of the problem of this study is how the context of the decline in QS. al-Taubah (9): 28 and how the commentators interpret the verse. The results of this study indicate that the QS. al-Taubah descended on Mecca in 9 H. At that time Mecca was already controlled by Muslims and began to be sterilized by the polytheists. So that the polytheists were forbidden to perform Hajj and Umrah or forbidden to enter the city of Mecca at all. Then, the majority of commentators interpret that the uncleanness of the polytheists is due to the shirk that is in him. In addition, the ban also resulted in the population of Mecca being worried about the impact on trade. However, Allah gave sufficiency to the population of Mecca with rain falling, residents in areas around Mecca who converted to Islam. Pasca fath al-Makkah, orang-orang musyrik dilarang untuk melaksanakan haji dan umrah, lebih tepatnya berlaku pada tahun 10 H. Pelarangan ini bermula dari pemberian status najis bagi orang-orang musyrik. Artikel ini akan melakukan kajian tentang kenajisan orang musyrik yang terkonsep dalam QS. al-Taubah (9): 28. Kajian ini dilakukan dengan asumsi bahwa al-Qur’an hadir dalam lokalitas jazirah Arab. Tulisan ini akan mengkaji bagaimana konteks turunnya QS. al-Taubah (9): 28 dan bagaimana penafsiran atas ayat tersebut. Adapun hasil kajian ini menunjukkan bahwa QS. al-Taubah turun di Mekah tahun 9 H. Ketika itu, Mekah sudah dikuasai oleh umat Islam dan mulai dilakukan sterilisasi dari orang-orang musyrik. Sehingga orang-orang musyrik dilarang untuk melakukan haji dan umrah atau dilarang memasuki kota Mekah sama sekali. Mayoritas mufasir menafsirkan bahwa kenajisan orang-orang musyrik adalah karena kesyirikan yang ada di dalam dirinya. Selain itu, pelarangan tersebut juga berakibat pada penduduk Mekah khawatir atas imbasnya pada perdagangan. Akan tetapi, Allah memberi kecukupan pada penduduk Mekah dengan hujan yang turun, sehingga penduduk di daerah-daerah sekitar Mekah masuk Islam.
Mengenal Konsep Tawakal Ibnu ‘Athaillah Al-Sakandari Zulfian Zulfian; Happy Saputra
Jurnal Pemikiran Islam Vol 1, No 1 (2021): Januari-Juni
Publisher : Program Studi Aqidah dan Filsafat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (353.197 KB) | DOI: 10.22373/jpi.v1i1.10357

Abstract

Tawaqal is one of the forms of submission of a servant to God (Allah). However, this kind of submission does not mean the absent of doing something, rather then doing something sincerely with only the hope of Allah's pleasure. This article aims to discuss the concept of submission of Ibn ‘Athaillah al-Sakandari. This study uses a qualitative method aimed at  exploring the concept of Ibn ‘Athaillah al-Sakandari’s thought about tawaqqal. This study concludes that tawaqal can be achieved by focusing on the effort to enslave oneself to God as the obligations for every servant,so that Tawaqqal  is regarded  as a great state  including  physical and inner aspects of every human being. There is no reason for every one to exalt himself and look down on other servants, because the highest quality is only found in one existance, namely Allah SWT. Therefore, anyone who claims to be a servant of Allah, must surrender theirselves to Allah in all their condition. In cluding in their livelihood and other activities
Co-Authors M. Anzaikhan Nasrun, Mahdalena Zaipuri Zaipuri Zulfian Zulfian