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Tradisi Meurukon dalam Masyarakat Muara Batu Aceh Utara: Sebuah Kajian Sosial Budaya dan Pesan Teologi Lukman Hakim; Nella Fitria; Musdawati Musdawati
Jurnal Pemikiran Islam Vol 1, No 1 (2021): Januari-Juni
Publisher : Program Studi Aqidah dan Filsafat Islam

Meurukon is a religious tradition that still exists and develops in Acehnese society. This tradition is used as a means of religious education for teenagers in Aceh. This meurukon tradition includes: theology, Islamic law and Sufism. This article examines theological values in the meurukon tradition that is practiced in the Muara Batu community, North Aceh. Data obtained through observation, in-depth interviews and documentation. The data obtained were analyzed using descriptive analysis method. This study concludes, First, the Merukon tradition is described as a religious tradition that is manifested in poetry or nazam which is carried out in groups and led by a chief (shaikh). This activity is carried out in a dialogical way (sue-eu, jaweub) in which the chairperson questions a certain problem, which is then answered together by group members. Second, the main material contained in this meurukon tradition is a matter of faith or theology. The discussion related to this theology covers several aspects, such as about the nature of Allah and the messengers, both obligatory, impossible and jaiz, as well as about angels, books and the afterlife. This tradition is known as a cultural heritage that contains educational values in the Tauhid education among the Acehnese people.

Expression of Love for Ahl Al-Bayt in Acehnese Society Lukman Hakim; Syamsul Rijal
Al-Albab Vol 10, No 2 (2021)
Publisher : Graduate Program of Pontianak Institute of Islamic Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/alalbab.v10i2.2072

Theologically, the Acehnese ordain themselves as loyal followers of Sunni Islam, but there are Shi’a elements in their culture. To date, there are some traditions of expressing love for the Ahl al-Bayt (Prophet Muhammad’s family) which is one of the main characteristics of the Shi'a. This research is based on the hypothesis that several cultural practices in Aceh contain Shi’a elements. This study seeks to reveal the cultural practices of the Sunni followers in Aceh in expressing their love for the Ahl al-Bayt. This study uses a qualitative approach with a descriptive analysis method from a combination of library and field data. This study found that, historically, the acculturation process of Shi'a culture into the Sunni followers in Aceh has coincided with the process of the arrival of Islam in the Indonesian Archipelago. This is possible given the position of Aceh in the history of Islamization in the Indonesian Archipelago. This acculturation has left traces of culture inspired by Shi’a such as the tradition of Ashura porridge, Boh Husayn cake. All these traditions have been preserved because these Shi'a values contain expressions of love for the Ahl al-Bayt who also have a place in the hearts of the Sunni adherents in Aceh.

Kepemimpinan Perempuan dalam Perspektif Ibnu Katsir dan M. Quraish Shihab Muhamad Haswan Hafiz An Nur bin Hasin; Samsul Bahri; Lukman Hakim
TAFSE: Journal of Qur'anic Studies Vol 2, No 2 (2017)
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 | DOI: 10.22373/tafse.v2i2.13636

The involvement of women in the public sphere today has become an important discussion to discuss, with changing times, it has forced some of the values that live in society to shift, including women's leadership in Islam. The emergence of pro and contra ideas about women's leadership requires a serious study, so that people can understand how to respond to this phenomenon. Based on the problems above, this study seeks to see how the views of the commentators explain the leadership of women in Islam. This study is a literature study with descriptive analysis. Through the muqaran interpretation method, the opinions of Ibn Kathir and M. Quraish Shihab became the main reference for research data. The results of the study indicate that Ibn Kathir gives an absolute signal that the right to leadership is given to men, which includes all things both in the household and in the public. While Quraish Shihab emphasized that the leadership of men over women is only limited in the household, in the public sphere, women also have the opportunity to become leaders. Keterlibatan perempuan dalam ranah publik dewasa ini telah menjadi diskusi yang penting dibicarakan, dengan perubahan zaman, telah memaksa sebagian nilai-nilai yang hidup dalam masyarakat bergeser, termasuk kepemimpinan perempuan dalam Islam. Munculnya ide yang pro dan kontra tentang kepemimpinan perempuan membutuhkan kajian yang serius, sehingga masyarakat dapat memahami bagaimana cara menyikapi fenomena tersebut. Berdasarkan persoalan di atas, kajian ini berupaya melihat bagaimana pandangan ulama tafsir menjelaskan tentang kepemimpinan perempuan dalam Islam. Kajian ini bersifat kepustakaan dengan analisis deskriptif. Melalui metode tafsir muqaran, pendapat Ibnu Katsir dan M. Quraish Shihab menjadi rujukan utama sebagai data penelitian. Hasil penelitian menunjukkan bahwa Ibnu Katsir memberikan isyarat secara mutlak bahwa hak kepemimpinan diberikan kepada laki-laki, yang merangkumi semua hal baik di dalam rumah tangga maupun publik. Sementara Quraish Shihab menegaskan bahwa kepemimpinan laki-laki ke atas perempuan hanya terbatas di dalam rumah tangga, semnetara dalam ranah publik, perempuan juga punya kesempatan untuk menjadi pemimpin.

Menyingkap Makna Amtsal Laba-laba dalam Al-Qur’an Lukman Hakim; Fatimatuzzuhra Fatimatuzzuhra
TAFSE: Journal of Qur'anic Studies Vol 7, No 1 (2022)
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 | DOI: 10.22373/tafse.v7i1.12530

Parables are one of the quranic language styles of conveying messages to people. One such parable is to perpetuate the spider house as a symbol of weak protection. Although its basic meaning can be understood simply, the depth of meaning behind the spider amthal in surah al-Ankabut leaves questions for Muslims. This article attempts to explore the interpretation of the mufasir related to the value and education of the parable of the spider house in QS. al-Ankabut: 41. The method used in this study is the analytical method of the text to get a general understanding of the mufasir. From the studies conducted, it was found that this parable is a depiction of errors in seeking protection. The meaning to be conveyed is that there is no essential protection other than the protection of God. Any other form of protection is a weak pseudo-protection, as weak as a cobweb when used as an expectation to protect against rain and storms even though it can be used as a web to catch prey. For the rest, this verse theologically hints at the values of godliness, the power of Allah Swt, and the powerlessness of beings. The lesson is that it is very inappropriate for human beings to ask for sustenance, salvation, blessings, mates and other things other than Allah Swt. Only Allah is the only place to shelter and depend. Perumpamaan merupakan salah satu gaya bahasa Alquran dalam menyampaikan pesan kepada manusia. Salah satu perumpamaan tersebut seperti mengabadikan rumah laba-laba sebagai simbol perlindungan yang lemah. Meskipun makna dasarnya dapat dipahami secara sederhana, tetapi tentang kedalaman makna di balik amthal laba-laba dalam surah al-Ankabut menyisakan pertanyaan bagi umat Islam. Artikel ini mencoba mengekspolarasi penafsiran mufasir terkait nilai dan edukasi dari perumpamaan rumah laba-laba dalam QS. al-Ankabut: 41. Metode yang digunakan dalam penelitian ini ialah metode analisis teks untuk mendapatkan pemahaman umum dari para mufasir. Dari kajian yang dilakukan, ditemukan bahwa perumpamaan ini sebagai penggambaran kesalahan dalam mencari perlindungan. Makna yang ingin disampaikan adalah bahwa tidak ada perlindungan yang hakiki selain perlindungan Allah. Segala bentuk perlindungan lain adalah perlindungan semu yang lemah, selemah sarang laba-laba ketika dijadikan harapan untuk melindungi dari terpaan hujan dan badai meskipun ia dapat dijadikan sebagai jaring untuk menangkap mangsa. Selebihnya, ayat ini secara teologis mengisyaratkan tentang nilai-nilai ketauhidan, kekuasaan Allah Swt, dan ketidak-berdayaan makhluk. Pembelajarannya ialah bahwa manusia sangat tidak pantas untuk meminta rezeki, keselamatan, keberkahan, jodoh dan hal lainnya kepada selain Allah Swt. Hanya Allah satu-satunya tempat berlindung dan bergantung.

Nilai Akhlak Qur’ani dalam Kehidupan Masyarakat Lukman Hakim; Muhajirul Fadhli; Mulmustari Mulmustari
TAFSE: Journal of Qur'anic Studies Vol 7, No 2 (2022)
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 | DOI: 10.22373/tafse.v7i2.12687

The rapid development of technology has had a negative influence on morals in society, religious values which were initially very strong in society have experienced a drastic decline. From these problems, this paper will look at the formulation of Qur'anic moral values in people's lives. As a literature review, data was collected through document review with descriptive analysis. The results of the study show that the concept of Qur'anic morality encourages humans to have the morals described by the texts of the Qur'an. Because a concept is meaningless if it is only in the form of theoretical value. Methods that can be used in applying morals in life are exemplary methods, habituation and coaching methods. The moral values that can be felt by humans are balance, social harmony and harmony in life. This value can be felt when the application of the morals taught by the Qur'an is practiced in everyday life.Abstrak: Perkembangan teknologi yang begitu cepat telah memberi pengaruh negatif terhadap akhlak dalam masyarakat, nilai-nilai agama yang awalnya sangat kental hidup dalam masyarakat telah mengalami penurunan yang drastis. Dari persoalan tersebut, tulisan ini akan melihat perumusan nilai akhlak qur’ani dalam kehidupan masyarakat. Sebagai kajian yang bersifat kepustakaan, data dikumpulkan melalui telaah dokumen dengan analisis deskriptif. Hasil penelitian menunjukkan bahwa konsep akhlak qur’ani menganjurkan manusia memiliki akhlak yang dijelaskan oleh nash-nash Al-Qur’an. Karena sebuah konsep tidak bermakna apabila hanya dalam bentuk nilai teoritis. Metode yang dapat digunakan dalam menerapkan akhlak dalam kehidupan yaitu metode keteladanan, pembiasaan dan metode pembinaan. Adapun nilai akhlak yang dapat dirasakan oleh manusia adalah adanya keseimbangan, harmoni sosial dan keselarasan dalam kehidupan. Nilai tersebut dapat dirasakan apabila penerapan akhlak yang telah diajarkan oleh Al-Qur’an dipraktikkan dalam kehidupan sehari-hari.

Pandemi Covid-19 dalam Diskursus Teologi Islam Lukman Hakim
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 25, No 1 (2023)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v25i1.16904

The emergence of the COVID-19 pandemic has had the most significant impact on human life in this century and has become the subject of study for various disciplines. However, a discussion on the existence of the pandemic from the perspective of Islamic theology has not been adequately addressed. This article aims to discuss how Islamic theological discourse interprets the COVID-19 pandemic and the influence of theological beliefs in responding to the pandemic mitigation efforts. This study uses a descriptive analytical method to examine the phenomenon within the framework of Islamic theology. The study shows that Islam theologically views disasters from two perspectives; first, as an absolute decree of God believed to have wisdom and education for human beings, and secondly, as part of the sunnatullah that can be explored scientifically. The study also reveals that three theological patterns have emerged in responding to the COVID-19 pandemic. First, the fatalistic pattern (Jabariah) that entirely surrenders to the will of Allah SWT without attempting to resist it. Second, the freewill pattern (Qadariyah) that believes that humans have the full ability to resist and eliminate COVID-19. Third, the Ahlusunah Wal Jamaah pattern that regards COVID-19 as sunnatullah; thus, in addition to accepting it as part of fate, humans need to perfect their efforts to avoid this deadly epidemic.Abstrak: Munculnya pandemi covid-19 telah memberi dampak terdahsyat bagi kehidupan manusia di abad ini dan telah menjadi objek kajian dari berbagai disiplin keilmuan, Namun kajian dari perspektif teologi Islam terkait keberadaan pandemi belum terdiskusikan secara memadai. Artikel ini bertujuan untuk mendiskusikan tentang bagaimana diskursus teologi Islam dalam memaknai pandemi covid-19 dan bagaimana pengaruh corak keyakinan teologis dalam merespons upaya mitigasi pandemi ini. Kajian ini menggunakan metode deskriptif analisis dalam melihat fenomena ini dalam kerangka pikir teologi Islam. Kajian ini menunjukkan bahwa secara teologis Islam memandang bencana dari dua sisi; yaitu sebagai sebuah ketetapan Tuhan yang mutlak yang diyakini memiliki hikmah dan edukasi bagi manusia, serta dipahami sebagai bagian dari sunnatullah yang dapat dieksplorasi secara saintifik. Kajian ini juga menunjukkan bahwa tiga corak teologi muncul dalam konteks merespons pandemi Covid-19; Pertama, corak fatalisme (Jabariah) yang menyerahkan sepenuhnya kepada kehendak Allah SWT tanpa harus berusaha untuk melawannya. Kedua, corak freewill (Qadariyah) yang menganggap bahwa manusia memiliki kemampuan penuh untuk melakukan perlawanan dan membasmi Covid-19. Ketiga, corak Ahlusunah Wal Jamaah yang memandang bahwa Covid-19 ini adalah sunnatullah, karenanya selain manusia harus menerimanya sebagai bagian dari takdir tetapi juga manusia perlu menyempurnakan ikhtiar untuk menghindari wabah yang mematikan ini.

Fenomena Bercadar Perempuan Aceh Kontemporer dalam Analisis Sejarah, Budaya dan Teologi Lukman Hakim
Jurnal Sosiologi Agama Indonesia (JSAI) Vol 4 No 1 (2023)
Publisher : Program Studi Sosiologi Agama Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jsai.v4i1.2704

The phenomenon of wearing a face veil (bercadar) in Aceh, which has now become a model for Muslim women's attire, is believed to have originated not from local eccentricities but from local traditions. The practice of wearing a face veil represents a newly formed cultural expression in the contemporary religious context of Acehnese Muslim women. This article explores various aspects related to the use of the veil among Muslim women in Aceh today, including the historical emergence of the veil within the socio-cultural context of Acehnese society, the cultural and objective conditions of Acehnese society that allow for the emergence of the veil, and the theological motives underlying the contemporary usage of the veil by Acehnese women. This study is based on observations and interviews. Observations were conducted on the increasing number of women wearing the veil in society, particularly among students at various universities and educational institutions in Aceh. The study indicates that although the veil does not have historical roots in Acehnese fashion, it is still accepted as a new Islamic culture. The use of the veil in Aceh has become a cultural necessity as Aceh opens itself up to a globalized world system, which inevitably leads to intercultural connections. The theological significance of wearing the veil among Acehnese Muslim women also indicates an increased awareness of improving their relationship with the Divine Creator. Therefore, the phenomenon of wearing a face veil as a contemporary fashion style among Acehnese Muslim women to express their religious identity is not bound by local history and even remains open to embracing cultures and expressions of beliefs from outside, as long as those cultures do not contradict Islamic values. Abstrak Bercadar yang kini menjadi sebuah model berpakaian muslimah Aceh diyakini bukan berasal dari tradisi lokal keacehan. Fenomena bercadar merupakan sebuah bentukan budaya baru dalam ekspresi keagamaan muslimah Aceh kontemporer. Artikel membahas beberapa sisi terkait penggunaan cadar di kalangan muslimah Aceh hari ini yang meliputi; sejarah kemunculan cadar dalam konteks sosial budaya masyarakat Aceh, budaya dan kondisi objektif masyarakat Aceh yang memberi ruang kemunculan cadar, dan motif teologi dalam konteks penggunaan cadar perempuan Aceh kontemporer. Kajian ini didasarkan pada observasi dan wawancara. Observasi dilakukan atas fenomena pemakai cadar yang semakin bertambah dalam masyarakat, terutama dari kalangan mahasiswa di beberapa universitas dan lembaga pendidikan lainnya di Aceh. Kajian ini menunjukkan bahwa meskipun cadar tidak memiliki akar sejarah dalam model berbusana di Aceh namun tetap diterima sebagai sebuah budaya baru yang islami. Penggunaan cadar di Aceh menjadi keniscayaan budaya ketika Aceh membuka diri dalam sebuah sistem dunia yang global, yang memungkinkan terjadi keterhubungan antar budaya yang tidak mungkin terelakkan. Penggunaan cadar di kalangan muslimah Aceh ini secara teologis juga menunjukkan peningkatan kesadaran memperbaiki hubungan yang lebih baik dengan khalik. Dengan demikian fenomena bercadar sebagai gaya berpakaian muslimah Aceh kontemporer dalam mengekspresikan identitas keagamaannya tidak terikat oleh sejarah lokal dan bahkan membuka diri untuk menerima budaya dan ekspresi keyakinan yang berasal dari luar selama budaya itu tidak bertentangan dengan nilai-nilai Islam.

Praktik Dakwah Khuruj fi Sabilillah oleh Jamaah Tabligh di Desa Perapat Hilir Sapuan Husni; Lukman Hakim; Happy Saputra
Jurnal Pemikiran Islam Vol 3, No 2 (2023): Juli-Desember
Publisher : Program Studi Aqidah dan Filsafat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jpi.v3i2.21528

This article explores the practice of 'Khuruj fi Sabilillah' by Jamaah Tabligh in Desa Perapat Hilir, employing qualitative methods including observations, open-ended interviews with 8 respondents, and documentation. The study identifies two main groups within the Jamaah Tabligh in the village: the Syuro Alami and MS (Maulana Saad) groups, with the former being more dominant. Their activities, deeply rooted in Islamic teachings, encompass various forms of outreach and community development, emphasizing the importance of communal prayer and Islamic observance. The practice of Khuruj fi Sabilillah in Desa Perapat Hilir is characterized by two approaches: first, conducting preaching activities within their localities, utilizing mosques as their base and center for preaching, and second, engaging in external preaching activities, which include jaulah (touring), bayan (sermons), ijtima’ (congregations), ta'lim (religious education), and musyawarah (consultations). The theological values underpinning their activities focus on concepts like faith in Allah, the unity of God, divine predestination, human free will, divine justice, and eschatological beliefs. These values reflect how faith and religious principles influence daily life choices and practices.AbstrakArtikel ini mengkaji praktik 'Khuruj fi Sabilillah' oleh Jamaah Tabligh di Desa Perapat Hilir. Metode yang digunakan adalah kualitatif, dengan data dikumpulkan melalui observasi, wawancara terbuka dengan 8 responden, dan dokumentasi. Artikel ini menunjukkan bahwa terdapat dua kelompok jamaah tabligh di Desa yaitu kelompok Syuro Alami dan MS (Maulana Saad), namun kelompok Syuro Alami lebih dominan. Aktivitas mereka berakar pada ajaran Islam, meliputi berbagai bentuk dakwah dan pembangunan komunitas, menyoroti pentingnya shalat berjamaah dan pengamalan Islam. Aktivitas khuruj fi sabilillah jamaah tabligh di Desa Perapat Hilir dengan dua cara, yaitu dengan melakukan dakwah di lokasi tempat jamaah tinggal secara berkelompok dengan menjadikan masjid sebagai tempat tinggal dan pusat berdakwah. Kedua, khuruj fi sabilillah di luar tempat tinggal dengan aktivitas terdiri dari jaulah, bayan/ceramah, ijtima’, ta’lim dan musyawarah. Nilai-nilai teologis yang melandasi aktivitas mereka berfokus pada konsep seperti keimanan kepada Allah, kesatuan Tuhan, takdir ilahi, kehendak bebas manusia, keadilan ilahi, dan keyakinan eskatologis. Nilai-nilai ini mencerminkan bagaimana iman dan prinsip agama mempengaruhi pilihan dan praktik kehidupan sehari-hari.

Pulang Bale Marriage Traditions and Child Care Issues: A Study of Ḥaḍānah and Family Resilience in Aceh Fauzi Fauzi; Lukman Hakim; Ahmad Sunawari Long; Taslim HM Yasin
JURIS (Jurnal Ilmiah Syariah) Vol 23, No 1 (2024)
Publisher : Universitas Islam Negeri Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/juris.v23i1.8597

Pulang bale refers to a marriage that is carried out after death of the spouse (either husband or wife) with his/her siblings. This article aims to analyze pulang bale marriages in Aceh in relation to child protection. The facts so far show that many marriage models do not support their protection. To elaborate on this, researchers will highlight how this marriage typology can ensure support for the ḥaḍānah and how this typology encourages family resilience in protecting the children. Data was obtained through in-depth interviews and observations using qualitative technical analysts. This research used a Fiqh Munākaḥah and a sociological approach. The results of the research were; first, marriage strengthens the ḥaḍānah of children due to blood relationships (musaharah) and emotional between the child’s mother and stepmother. Second, family resilience is strengthened by the same extended family and there is minimal chance of conflict both economic and social. As a finding, pulang bale with the applicable customary provisions is a marriage typology that strengthens the family's commitment and resilience

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