Garuda - Garba Rujukan Digital

POTRET TAMADDUN ISLAM DI NEGERI “TIRAI BAMBU” (Mulai dari Masa Dinasti Tang hingga Republik Rakyat China) Asmanidar Asmanidar
Islam Futura Vol 14, No 2 (2015): Jurnal Ilmiah Islam Futura
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jiif.v14i2.329

China is a very unique country, has a very old civilization and culture in the world. Under the glory and the strength “Great Wall”, China emperium kept a million secreet about Islamic history and civilization which started from Tang Dinasty, Sung Dinasty, Yuan Dinasty, Ming Dinasty up to Manchu Dinasty (Ching Dinasty). Actually, Islam in China, In the erliest days, brought through two ways by Arabian and Parsian traders, namely silk road and sea road. Even both of those ways had it’s own difficulties. One of the famous moslem who spreading and introducing Islam in that area that was Sa’ad bin Abi Waqas through “Silk Road” at least on 4th or 5th centuries based on several trusted resources. Sa’ad had a special respect from Yung Wei as a China emperor from Tang Dinasty at that time. Since then, gradually Islam stepped in foot in this area even dinasty to dinasty has been changed till China became Republic, and the Communist regime reigned China. However, the spirit of moslem minority in China was never faded out upto now. The Islamic preaching which was brought by brilliant and pious traders (Arabs and Parsians) in 1.400 years ago, truely left the greatest influences, not only perceptions but also values of moslem society in China nowdays. Whether realize or not, the Chinese people have already adopted many knowledges from Islamic people from time to time.

SULUK DAN PERUBAHAN PERILAKU SOSIAL SALIK (TELAAH TEORI KONSTRUKSI SOSIAL PETER L BERGER DAN THOMAS LUCKMAN) Asmanidar Asmanidar
Abrahamic Religions: Jurnal Studi Agama-Agama Vol 1, No 1 (2021)
Publisher : Prodi Studi Agama-Agama

Social change after following suluk is a result that must be achieved by the salik. The change in question is a change in attitude for the better in everyday life after following suluk. This article also aims to find out how to internalize the value of suluk on salik in life and social changes in society, and in this case it is reviewed from one of the theories put forward by Peter Berger. by referring to three aspects, namely externalization, objectification and internalization. This article is a study using qualitative and descriptive approaches, in which informants are obtained by using purposive sampling method. To analyze this paper, the author certainly still uses a social construction theory in which changes in society do not happen by themselves but there are certain patterns that encourage and influence them. Based on the results of what the author has done, both in the form of initial assessments and also interviews with several salik, namely to achieve internalization of the values of suluk in salik who have participated in suluk both in Lueng Ie dayah and Tgk, Zulfan, must have an objectivation externalization stage. only then at the internalization stage. In salik who have participated in suluk, not all of them are able to absorb the values that are applied to suluk worship activities significantly, this is due to the influence of interaction patterns and the process of assimilation with the outside environment that is still happening, so that these values have not been applied comprehensively in the form of changes. attitudes and behavior in social life, and this is of course not as easy as turning the palm of the hand. The salik must strive with all their might so that the very high values of suluk worship can be slowly applied in life in the hope of becoming an example for themselves and their environment.

DALAIL KHAIRAT : MAKNA DAN SYAIR DALAM MENOLAK PAHAM WAHABI DI ACEH Asmanidar Asmanidar
Abrahamic Religions: Jurnal Studi Agama-Agama Vol 2, No 1 (2022)
Publisher : Prodi Studi Agama-Agama

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/arj.v2i1.12199

Dalail Khairat is one type of art that is very Islamic in Acehnese society, which consists of teachings and guidance that can set a person towards goodness and virtue or a medium of communication between a servant who prays and expresses his love for the Prophet. This research was conducted using a qualitative method that produces descriptive data with a phenomenological approach. The focus is on Dalail Khairat: Meaning and Poetry in Rejecting Wahhabism in Aceh. The method of data collection was done through observation, in-depth interviews, and documentation. The study of Dalail Khairat: Meaning and Poetry in Rejecting Wahhabism in Aceh shows that Dalail Khairat contains many meanings that can be learned from Dalail Khairat's poem about life in society, as well as can have a positive impact on things that exist in society. One of the aspects of the life of the Acehnese people is to create an atmosphere of intimacy, away from community members from its influence on current social phenomena, and Dalail Khairat can be preserved throughout the ages so that Acehnese regeneration knows about Dalail Khairat and can also know what is being played in the art of Dalail Khairat. In addition, Dalail Khairat also contains values such as family values, unity values, deliberation values, educational values (educative) and cultural values.

THE EXISTENCE OF RENCONG MAKING AS A CULTURAL PRODUCT IN ACEH: A STUDY IN BAET RAYA DISTRICT ACEH BESAR REGENCY Rika Andalya Bukhari; Bustami Abubakar; Asmanidar
Indonesian Journal of Islamic History and Culture Vol 2 No 1 (2021): Indonesian Journal of Islamic History and Culture
Publisher : The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia

This article is entitled "The Existence of Rencong Making as a Cultural Product in Aceh (A Study in Baet Raya, Sukamakmur District, Aceh Besar Regency)". Rencong is a typical traditional weapon that has become an icon of Aceh region, as it is called Tanoh Rencong (The Land of Rencong). In Aceh Besar, rencong is traditionally produced by the community. One of the rencong production areas is in Baet Raya, Sukamakmur District. The problems to be studied are how the existence of rencong making in Baet Raya, what are the obstacles faced by craftsmen in Baet Raya and how the community and Aceh Besar district government respond to the rencong making in Baet Raya. The method used in this research is descriptive analysis. Data was collected through observation, interviews and documentation. The selection of informants was completed by purposive sampling. From the results of the research, it is known that the existence of rencong making in Baet Raya continues to decline each year, as it could be seen from the decreasing number of teumpeun and rencong craftsmen. This is due to the many constraints in the production process such as lack of capital, high raw material prices, lack of public interest in rencong and it is difficult to take it out by plane if it is not decorated in a frame while the craftsmen could not afford with enough capital. The people of Baet Raya are grateful for the activity of rencong making because, in addition to increasing income, it preserves cultural products. On the other hand, there are also those who regret it as many youth decide to work in teumpeun instead of continuing their education to a higher level. The effort made by the community in preserving rencong making in Baet Raya is by teaching the young generation the skills of making rencong from the early age, while the form of conservation from the government is to exhibit the rencong at every important event such as the Aceh Cultural Week (PKA). However, the craftsmen admit that they have never received assistance from the government any more, especially since Covid-19 and it affects all rencong-making activities in Baet Raya. Therefore, government support is needed for the continuity of the existence of rencong making in Baet Raya.

THE KINGDOM OF ACEH DARUSSALAM AFTER THE EXILING OF SULTAN MUHAMMAD DAUD SHAH (1906-1942) Nita Juliana; Anwar Daud; Asmanidar
Indonesian Journal of Islamic History and Culture Vol 3 No 1 (2022): Indonesian Journal of Islamic History and Culture
Publisher : The Department of Islamic History and Culture in cooperation with the Center for Islamic History and Culture in Aceh and Malay World Studies (PUSAKA), Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ijihc.v3i1.1642

This study aims to examine the extent of Dutch intervention in destroying Aceh's sovereignty, and what efforts were attempted by Sultan Muhammad Daud Syah in restoring the sovereignty after his exile. The methods used are heuristics, critical interpretation, and historiography. The results showed that the Dutch violated the laws of war by kidnapping the two consorts and their children so that the Sultan would surrender. The contribution of Sultan Muhammad Daud Syah in his exile to restore Aceh's sovereignty was to provide financial support and hold communication with the fighters in the interior. In addition, he also asked for reinforcements from foreign powers (Japan) to expel the Dutch colonialists in Aceh.

History of Babul Mukarramah and The White Robe Movement in the New Order Era Asmanidar Asmanidar; Khairil Fazal
JUSPI (Jurnal Sejarah Peradaban Islam) Vol 6, No 1 (2022)
Publisher : UIN Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30829/juspi.v6i1.11447

The White Robe Movement, a very brave heroic movement of santri dayah, was pioneered by aceh's charismatic ulama, Teungku Bantaqiah a leader of the Salafist dayah (Babul Mukarramah), Beutong Ateuh region. The purpose of this movement is to prevent various kinds of rampant toxicity in Aceh during the New Order era. This movement was inspired by the process of studying in depth the practice of Sufism and the order taught in Babul Mukarramah's father, namely the muqarabah and mujahadah methods. This method has been able to seep into the souls of the students who are applied through jihad in the way of Allah Almighty. This study aims to explain the history of Babul Mukarramah and The White Robe Movement. Data collection is carried out in four ways, namely by observation, literature studies, document studies, and interviews. The methods used are historical methods and qualitative approaches. The results of data analysis showed that The White Robe Movement only developed around 1987, besides it was named because of the vision and mission. The movement, led directly by Teungku Bantaqiah, is just a group of students who want to convey their aspirations regarding the government's policy of insurgent Aceh and leaving the Acehnese people in a backwardness and downturn.

Internalisasi Nilai Tarekat pada Santri Dayah: Studi di Dayah Darul Aman Aceh Besar dan Dayah Budi Mesja Lamno Jaya Asmanidar Asmanidar; Khairil Fazal
Jurnal Sosiologi USK (Media Pemikiran & Aplikasi) Vol 17, No 1 (2023)
Publisher : Sociology Department Of Syiah Kuala University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24815/jsu.v17i1.32606

This article aims to describe the internalization of tarekat values among students in Dayah Darul Aman Aceh Besar and Dayah Budi Mesja Lamno Aceh Jaya. The data sources for this study include the leaders and elements of both institutions, as well as the students who reside in them. Data collection was conducted through observation, interviews, and literature review. The study reveals that students in Dayah Darul Aman Aceh Besar and Dayah Budi Mesja Lamno Aceh Jaya apply the teachings of Tarekat Naqsyabandiyah in their religious practices. They engage in activities such as baiat (initiation), khataman/khususiyah (recitation of the entire Quran), manaqiban (poetic eulogies), general religious gatherings, haul akbar (commemoration of spiritual leaders), uzlah (spiritual retreat), and rabithoh (spiritual connection) with both the mursyid (spiritual guide) of the tarekat and fellow followers. They also perform zikir jahr (loud remembrance of God) and zikir sirri (silent remembrance of God). These teachings play a significant role in their daily lives, helping to enhance their religious understanding and transform individual behavior, particularly in terms of religious social conduct. The changes in religious social behavior among the students of both institutions encompass several aspects. Firstly, they are inclined to help others. Secondly, there is an increase in fostering social ties. Thirdly, there is heightened awareness of promoting good deeds and preventing wrongdoing.AbstrakArtikel ini bertujuan untuk menggambarkan tentang internalisasi nilai tarekat pada santri di Dayah Darul Aman Aceh Besar dan Dayah Budi Mesja Lamno Aceh Jaya. Sumber data kajian ini meliputi Pimpinan dan unsur-unsur kedua dayah tersebut, serta para santri yang mondok di kedua dayah. Pengumpulan data dilakukan melalui observasi, wawancara, dan kepustakaan. Kajian ini menunjukkan bahwa Santri Dayah Darul Aman Aceh Besar dan Dayah Budi Mesja Lamno Aceh Jaya menerapkan konsep ajaran Tarekat Naqsyabandiyah dalam praktik keagamaan mereka. Mereka melakukan baiat (ijazah), khataman/khususiyah, manaqiban, pengajian umum, haul akbar, uzlah, rabithoh (hubungan), baik dengan mursyid tarekat maupun sesama pengikut tarekat. Mereka juga melaksanakan zikir jahr maupun zikir sirri. Ajaran-ajaran ini menjadi bagian penting dalam kehidupan sehari-hari, membantu meningkatkan pemahaman keagamaan dan mengubah perilaku individu, terutama perilaku sosial keagamaan. Perubahan perilaku sosial keagamaan yang terjadi pada santri kedua dayah tersebut meliputi beberapa hal. Pertama, mereka cenderung suka menolong; kedua, terjadi peningkatan dalam menjalin silaturahmi; ketiga, kesadaran terhadap amar makruf nahi mungkar.

PRESERVING THE TRADITION OF KASAB CRAFT IN NAGAN RAYA DISTRICT Sri Ayuda; Husaini Husda; Asmanidar
Indonesian Journal of Islamic History and Culture Vol 4 No 1 (2023): Indonesian Journal of Islamic History and Culture
Publisher : The Department of Islamic History and Culture in cooperation with the Center for Islamic History and Culture in Aceh and Malay World Studies (PUSAKA), Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ijihc.v4i1.1974

Kasab or kasab cloth, is a traditional textile embroidered with various types of local motifs in Keude Blang Village, Seunagan Timur District, Nagan Raya Regency, Aceh. However, the cultural richness of this society has never been scientifically researched. Therefore, the purpose of this study was to find out the types of motifs and the preservation of objects by the community and local government in that area. This is qualitative research, data collection involved observation, interviewing, and documentation. The results showed that kasab is one of the traditions for embroidering motifs on traditional textile surfaces. The use of gold thread in the components of traditional ceremonies not only provides aesthetic value, but also complements the meaning conveyed through symbols as a medium of public communication. The kasab motifs that are always embroidered in the Keude Blang Ara Village community include the bungong uret, bungong meulu, bungong pucuk pakis, and pucuk rembong (bamboo flower) motifs. Kasab preservation in Keude Blang Ara Village continues to be carried out by the local community and supported by the government. Preserving local culture (kasab) involves creating dynamic expressions and adapting to changing developmental situations to preserve cultural, artistic, and traditional qualities. However, with the support of the government, kasab has become something interesting, so that nowadays the demand for producing kasab is increasing.

Poligami dan Kaitan dengan Nikah Sirri Khairani Mukdin; Asmanidar Asmanidar
Takammul : Jurnal Studi Gender dan Islam Serta Perlindungan Anak Vol 11, No 2 (2022): Takammul
Publisher : Pusat Studi Wanita UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/takamul.v11i2.19768

Marriage is something that is very important in human life, therefore a marriage must be in accordance with religious provisions and laws and regulations so that the marriage gets legal certainty and protection. Polygamy is basically permissible in Islam, which however has rules that must be obeyed, namely: a husband may marry women he likes, but do not let four wives leave, other than that it is obligatory to harm them fairly, provide external maintenance (basic food, daily underwear) and spiritual maintenance. However, currently in society it is common for a man to marry for the second time or polygamy by way of sirri marriage, sirri marriage is legally valid according to the Islamic religion which has been regulated in legislation, and also sirri marriage is illegal because it does not have the power law. A first wife can demand the annulment of a marriage to the Syar'iyah Court because the husband has committed polygamy in a sirri marriage without the consent of the first wife and the husband can be subject to criminal sanctions in the form of a maximum prison sentence of 7 years according to Article 279 of the Criminal Code and a maximum fine of up to high Rp. 7,500, - according to Article 45 PP No. 9 of 1975.

PERLINDUNGAN PEREMPUAN DALAM PUTUSAN VERSTEK HAKIM MAHKAMAH SYARIYAH BANDA ACEH Asmanidar; Jamhir; Zaiyad Zubaidi; Ali Abubakar
AHKAMUL USRAH: Jurnal S2 Hukum Keluarga dan Peradilan Islam Vol. 4 No. 1 (2024): SEPTEMBER 2023 - FEBRUARI 2024
Publisher : Prodi Magister Hukum Keluarga Pascasarjana UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ahkamulusrah.v4i1.4572

Mahkamah Syar’iyah Banda Aceh memutuskan verstek dalam 38 putusan pada 2022-2023. Fenomena ini memang diizinkan oleh SEMA No. 9/1964 Pasal 125 HIR/149 RBg ayat (1), tetapi putusan verstek pada sidang pertama dapat menunjukkan ada hal yang penting menjadi pertimbangan hakim. Dikatakan demikian karena hakim sepatutnya menunggu hasil panggilan kedua dan ketiga sesuai SEMA No. 4/2019 Pasal 13. Penelitian ini bertujuan untuk pertama, mengetahui pertimbangan hakim. Kedua, pelindungan terhadap perempuan dalam pertimbangan hakim. Penelitian ini termasuk jenis penelitian yuridis normatif. Sebagai sampel diambil 16 putusan verstek pada Juni 2022. Dari ke 16 putusan dianalisis lebih lanjut 3 putusan yang dinilai dapat mendekati putusan lain. Adapun pendekatan yang digunakan adalah pendekatan perundang-undangan. Hasil penelitian dalam tesis ini adalah pertama, pertimbangan hakim dalam 16 putusan menggunakan pertimbangan legal dan ekstra legal. Legal hakim berdasarkan pembuktian dan asas kepastian hukum yang telah memenuhi Pasal 39 ayat (2) UU Perkawinan jo Pasal 116 KHI jo Pasal 19 PP No. 9/1975, dan SEMA, sedangkan ekstra legal hakim berdasarkan keadaan penggugat dan tergugat yang disebabkan karena faktor penganiayaan, narkoba, tidak ada keturunan, suami di penjara, pisah tempat tinggal, ekonomi, dan suami menjatuhkan talak. Kedua, pelindungan terhadap perempuan dalam pertimbangan hakim pada 3 (tiga) putusan menunjukkan bahwa hakim memutuskan verstek pada sidang pertama karena upaya melindungi perempuan dari kekerasan dalam lingkup rumah tangga berdasarkan alasan/dalil gugatan yaitu kekerasan fisik, kekerasan psikis, dan penelantaran rumah tangga, seperti faktor narkoba, tidak ada keturunan, suami di penjara, kekerasan dalam rumah tangga, pisah tempat tinggal, ekonomi, dan suami menjatuhkan talak.

Title

Found 10 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 10 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 10 Documents
Search