Paham Radikal dalam Pandangan Tokoh Agama di Banda Aceh

Radicalism is one of the notions that can damage the social order in society, especially when it comes to religion. This study aims to find out specifically about the understanding of Islamic religious leaders in Banda Aceh City about the teachings and movements of religious radicalism, the factors that influence the development of religious radicalism, and the response of Islamic religious leaders in Banda Aceh City in responding to the development of religious radicalism today. This study uses a qualitative approach and the research method is descriptive. Data collection techniques were carried out by interview, documentation, and literature study. The results of this study indicate that the teachings and movements of radicalism are understood by Islamic religious leaders in Banda Aceh City as an understanding that will change the politics of Muslim and social communities through violence, this perspective is contrary to Islamic values and cannot be tolerated, because the characteristics of This movement tends to blame the other party. Attitudes like blasphemy, loud-speaking style, imposing will on others, like to blame and disbelieve in others. Factors causing radicalism include the lack of understanding about Islam and the country. Politically, certain politicians use religion as a tool to promote themselves to gain power. In addition, this research states that there is incitement and bribery to the community to commit violence for a fee. The Islamic religious leaders of Banda Aceh City responded strongly to the teachings and movements of radicalism by showing an attitude of rejection of the existence of the movement because it was considered contrary to the teachings of religion and the state. This movement can harm other people and damage good relations in the life of the nation, religion, and state.AbstrakRadikalisme merupakan paham yang dapat menggoyahkan tatanan sosial dalam masyarakat terutama jika berkaitan dengan agama. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman tokoh agama Islam Kota Banda Aceh tentang ajaran dan gerakan radikalisme agama, faktor yang mempengaruhi perkembangan radikalisme agama dan respon tokoh agama Islam Kota Banda Aceh dalam menyikapi berkembangnya radikalisme agama dewasa ini. Penelitian ini menggunakan pendekatan kualitatif, metode penelitian bersifat deskriptif. Teknik pengumpulan data dilakukan dengan wawancara, dokumentasi dan studi kepustakaan. Berdasarkan hasil penelitian diketahui bahwa ajaran dan gerakan radikalisme dipahami oleh tokoh agama Islam Kota Banda Aceh sebagai suatu paham yang ingin mengadakan suatu perubahan baik secara politik maupun sosial melalui jalan kekerasan, dan ini bertentangan dengan nilai-nilai keislaman. Hal ini tidak dapat ditoleril, karena ciri gerakannya bersifat merugikan pihak lain seperti suka menghujat, gaya bicara yang keras, memaksakan kehendak pada orang lain, suka menyalahkan dan mengkafirkan orang. Faktor penyebab terjadinya radikalisme antara lain minimnya pemahaman mengenai agamanya maupun tentang negaranya. Pada faktor politik oleh para politikus tertentu, memakai agama sebagai benteng untuk mempromosikan dirinya demi kepentingan kekuasaan, adanya hasutan dan penyogokan kepada golongan awam dengan cara dibayar. Para tokoh agama Islam Kota Banda Aceh merespon keras ajaran dan gerakan radikalisme yakni dengan menunjukkan sikap penolakan keberadaan gerakan tersebut karena dianggap bertentangan dengan ajaran agama dan negara. Gerakan ini dapat merugikan orang lain serta merusak hubungan baik kehidupan berbangsa, agama dan negara.

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KAJIAN EPIGRAFIS PRASASTI BABAHAN

Forum Arkeologi ◽

10.24832/fa.v29i3.100 ◽

2017 ◽

Vol 29 (3) ◽

pp. 117

Author(s):

Hedwi Prihatmoko

Keyword(s):

Cultural History ◽

Social Order ◽

Historical Data ◽

Social Institutions ◽

Religious Leaders ◽

Literature Study ◽

Sacred Places ◽

The Social ◽

Physical Attributes ◽

The Government

Babahan inscriptions are not fully published until now. Historical data which were revealed from Babahan inscriptions are very limited. This research aims to reconstruct cultural history and reveal social institutions depicted in Babahan inscriptions in order to add historical data of ancient Bali. The data were collected through observation, such as physical attributes, material, amount of plates, amount of lines on every plate, type of letters, and type of languages, then continued with literature study. Analysis was done through transliteration, editing, and translation. Interpretation is presented descriptively by placing it in the context of ancient Bali history. The result of this research is that Babahan inscriptions could be grouped into two groups. Group one uses ancient Balinese letter and language which was issued by King Ugrasena. Group two uses ancient Javanese letter and language which was issued by King Wālaprabhu. The social institutions, depicted by Babahan inscriptions, are political and religious institutions. Political institution is depicted through the mentions of official positions in the government and social order in society. Religious institution is depicted through the mentions of official positions of religious leaders, sacred places, the idea of king leadership, and ṡapatha. Prasasti Babahan merupakan kelompok prasasti yang belum diterbitkan secara utuh. Data sejarah yang diungkapkan dari Prasasti Babahan masih sangat terbatas hingga saat ini. Penelitian ini bertujuan untuk melakukan rekonstruksi sejarah kebudayaan dan mengungkapkan gambaran pranata sosial yang ada di dalamnya untuk melengkapi penyusunan sejarah Bali kuno. Pengumpulan data dilakukan melalui pengamatan langsung terhadap unsur fisik, bahan, jumlah lempeng, jumlah baris tiap lempeng, jenis aksara, dan jenis bahasa, serta studi kepustakaan. Analisis dilakukan melalui alih aksara, penyuntingan prasasti, dan alih bahasa. Penafsiran disajikan secara deskriptif dengan menempatkannya di dalam konteks sejarah Bali kuno. Hasil penelitian ini adalah Prasasti Babahan merupakan prasasti sima yang terdiri dari dua kelompok. Kelompok I menggunakan aksara dan bahasa Bali kuno yang dikeluarkan oleh Raja Ugrasena, sedangkan kelompok II menggunakan aksara dan bahasa Jawa kuno yang dikeluarkan oleh Raja Wālaprabhu. Pranata sosial yang tampak dari Prasasti Babahan adalah pranata politik dan agama. Pranata politik digambarkan melalui penyebutan nama jabatan di pemerintahan dan tatanan sosial di masyarakat. Pranata agama digambarkan melalui penyebutan nama jabatan pemuka agama, tempat suci keagamaan, gagasan kepemimpinan raja, dan ṡapatha.

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Tantangan dan Antisipasi Pendidikan Agama Islam di Tengah Arus Globalisasi

Jurnal Kajian Peradaban Islam ◽

10.47076/jkpis.v2i2.27 ◽

2019 ◽

Vol 2 (2) ◽

pp. 1-5

Author(s):

Pandu Hyangsewu

Keyword(s):

Religious Education ◽

Social Order ◽

Human Life ◽

The Social ◽

The Face ◽

Education Needs ◽

The Impact ◽

Self Potential ◽

Positive Effect ◽

Islamic Values

Perkembangan zaman yang begitu cepat tidak dapat dipungkiri lagi akan mempengaruhi kehidupan manusia. Globalisasi yang terjadi sudah mengubah pola kehidupan manusia, dimana dampaknya bukan hanya efek positif melainkan dapat menghadirkan efek negatif pula. Pengaruh globalisasi saat ini sudah melarutkan nilai-nilai Pendidikan Agama Islam mulai dari tatanan kebudayaan, adat istiadat dan nilai-nilai luhur ajaran Islam. Padahal Pendidikan Agama Islam mempunyai peranan yang penting dalam kehidupan manusia sebagai pendidikan yang bersifat mutlak, Pendidikan Agama Islam perlu dioptimlkan sebagai usaha pengembangan potensi diri agar tidak mudah terjerumus dalam gelapnya kehidupan di era globalisasi. Untuk itu, perlu diketahui berbagai macam tantangan dan antisipasi yang dapat dilakukan melalui Pendidikan Agama Islam di tengah arus globalisasi. Tujuan artikel ini untuk menjelaskan permasalahan Pendidikan Agama Islam saat ini dan bagaimana cara mengantisipasinya dalam menghadapi era globalisasi. Data dalam tulisan ini menggunakan studi literatur yang dianalisis secara deskriptif. Hasil penelitian menunjukkan bahwa globalisasi dapat menjadi peluang sekaligus tantangan bagi Pendidikan Agama Islam. Arus globalisasi bukan sebagai kawan ataupun lawan bagi Pendidikan Agama Islam, melainkan sebagai dinamisator. Ketika Pendidikan Agama Islam tidak mengikuti arus globalisasi maka akan mengalami hambatan intelektual. Sebaliknya, ketika Pendidikan Agama Islam mengikuti arus globalisasi tanpa berlandaskan pada keislaman maka akan terlindas dan tidak tahu arah. Oleh karena itu, Pendidikan Agama Islam harus memposisikan diri di tengah arus globalisasi dalam arti yang sesuai dengan pedoman dan ajaran nilai-nilai Islam agar dapat diadopsi dan dikembangkan pada kehidupan manusia The development of the era is so fast undeniably it will affect human life, Globalization has changed the pattern of human life, where the impact is not only a positive effect but can also bring adverse consequences. The influence of globalization now has dissolved the values of Islamic religious education, starting from the social order, customs, and ethical values of Islamic teachings. Even though Islamic education has an essential role in human life, as a comprehensive education, Islamic religious education needs to be optimized as an effort to develop self-potential, so as not to fall prey to the darkness of life in the era of globalization. For this reason, we need to know various kinds of challenges and anticipation that can be done, through Islamic religious education amid globalization. The purpose of this article is to explain the current issue of Islamic religious education and how to anticipate it in the face of the era of globalization. The data in this paper uses literature studies which are analyzed descriptively. The results of the survey show that globalization can be an opportunity as well as a challenge for Islamic religious education. The current of globalization is neither a friend nor an opponent for Islamic religious education but as a dynamism. When Islamic religious education does not follow the flow of globalization, it will experience mental obstacles. Conversely, when Islamic religious education follows the flow of globalization without being, based on Islam. It will get run over and don't know the direction. Therefore, Islamic religious education must position itself in the midst of globalization. in a sense that is by the guidelines and teachings of Islamic values so that they can be adopted and developed in human life

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Dinamika Pedagang Kaki Lima Islam Di Tengah-Tengah Mayoritas Kristen

10.31220/osf.io/rmqe6 ◽

2019 ◽

Author(s):

Rinto Hasiholan Hutapea

Keyword(s):

Study Data ◽

Religious Communities ◽

Religious Leaders ◽

Literature Study ◽

Street Vendors ◽

The Road ◽

Depth Interview ◽

The Social ◽

Research Findings ◽

The Government

This paper examines the problem of the dynamics of living conditions of Muslim street vendors in the midst of a Christian majority community in Kupang city. Muslim street vendors in question is a seller of green bean porridge along the road El Tari Kupang city. The research findings show that the root of the problem experienced by Muslim street vendors is the social jealousy shown by the Christian street vendors who are also along the road of El Tari Kupang city. This social jealousy occurs because Christian street vendors see that Muslim street vendors are more successful and successful than they are. Social jealousy extends to racial, ethnic, and religious issues. So that affects the problem of tolerance and harmony of religious people. This research is qualitative. The method used is case study. Data were collected by using in-depth interview technique, observation, and literature study. The conclusion in this study is that Muslim street vendors who previously experienced anxiety and inconvenience in trade, now become comfortable and not experiencing conflict again. Problems and conflicts can be overcome when the government, religious leaders, and the community perform their role well in realizing the harmony and harmony of religious communities.

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Kontribusi Sosial Agama Modin dalam Menghadapi Transformasi Budaya Nyadran di Pagelaran Malang

INTAJ : Jurnal Penelitian Ilmiah ◽

10.35897/intaj.v2i02.155 ◽

2019 ◽

Vol 2 (02) ◽

pp. 138-163

Author(s):

Norma Ita Sholichah ◽

Ahmad Bukhori

Keyword(s):

Research Process ◽

Cultural Transformation ◽

Cultural Tradition ◽

Religious Leaders ◽

Religious Activities ◽

Descriptive Data ◽

The Social ◽

Social Contribution ◽

The Village ◽

The Hamlet

This study aims to find out the modin social contribution to the transformation of nyadran tradition in Pagelaran Malang, as well as the concrete forms of modin's involvement in the transformation of the tradition. This study uses descriptive qualitative research method that seeks to produce descriptive data in the form of narration about the observed phenomena, expressions or notes that occur during the research process naturally and holistically (intact). This research was conducted in Pagelaran, a sub-district of Malang Regency, namely in the Village of Banjarejo and the Hamlet of Sukoarum. In connection with the main issues, namely the role or social contribution of modin in the nyadran cultural transformation, there were several findings: (1) the social contribution of modin is coordinating with religious leaders and elders to holding tahlīl and istighātsah at the nyadran in Sukoarum, compiling the Islamic nyadran program in collaboration with other village officials for it, socializing nyadran to the hamlet communities order to participate in preserving the culture, as well as participating and at the same time as the coach of the tradition in the hamlet, (2) the concrete forms of Modin's involvement in the nyadran transformation are: actively participating in tahlīl and istighātsah in pasarean (cemetery) Sukoarum until now, monitoring Islamic religious activities at the location of the pasarean by holding tahlīl every thursday night legi, working with donors to participate in orphanage compensation every nyadran on 1 Muharram (1 Suro), in collaboration with the Hamlet Head of Sukoarum to continue preserving the cultural tradition of nyadran.

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The Tholiban Brigade Political Da'wah Movement in Tasikmalaya

Ilmu Dakwah Academic Journal for Homiletic Studies ◽

10.15575/idajhs.v14i2.10218 ◽

2020 ◽

Vol 14 (2) ◽

pp. 231-258

Author(s):

Dadang Kuswana

Keyword(s):

Social Order ◽

Islamic Law ◽

Religious Movement ◽

The Political ◽

Literature Study ◽

Political Movement ◽

Political Field ◽

Political Bargaining ◽

The Social ◽

Religion And State

This study aims to analyze the existence of the Tholiban Brigade movement in Tasikmalaya as a socio-religious movement. The research aims to answer the existence, motives, and transformation of the Tholiban Brigade da'wah movement in the political field. The research was conducted through a qualitative approach through descriptive methods. Data collection was carried out through observation, interviews, and literature study. The results showed that the legalization of Islamic law in the state's formal law was carried out by the Tholiban Brigade to actualize Islamic da'wah towards Islamic daulah. The legalization of Islamic law is carried out in aspirations, participation, coalitions, and regional political bargaining. The motive of the Tholiban Brigade political da'wah movement is the spirit of amar maruf nahi munkar both in individual and social spheres. This is an effort to change the social order towards Islamic life as a whole (kaffah). The transformation of the da'wah movement towards the Brigade Tholiban political movement is based on religious teachings that view Islam as a religion and state. The implication of this research is expected to map the existence of the Tholiban Brigade political da'wah movement in the national political constellation.Penelitian ini bertujuan untuk menganalisis eksistensi gerakan Brigade Tholiban di Tasikmalaya sebagai sebuah gerakan sosial keagamaan. Penelitian diarahkan pada upaya menjawab eksistensi, motif dan transformasi gerakan dakwah Brigade Tholiban dalam bidang politik. Penelitian dilakukan melalui pendekatan kualitatif melalui metode deskriptif. Pengumpulan data dilakukan melalui observasi, wawancara dan studi pustaka. Hasil penelitian menunjukkan bahwa legalisasi syariat Islam dalam hukum formal negara dilakukan oleh Brigade Tholiban sebagai upaya aktualisasi dakwah Islam menuju daulah Islamiyyah. Legalisasi syariat Islam dilakukan dalam bentuk aspirasi, partisipasi, koalisi dan bargaining politik daerah. Motif gerakan dakwah politik Brigade Tholiban adalah spirit amar maruf nahi munkar baik pada lingkup individual maupun sosial. Transformasi gerakan dakwah menuju gerakan politik Brigadi Tholiban didasarkan pada doktrin ajaran agama yang memandang Islam sebagai agama dan negara. Implikasi penelitian ini diharapkan mampu memetakan eksistensi gerakan dakwah politik Brigade Tholiban dalam konstalasi politik nasional.

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Agama, Modal Sosial dan Ketahanan Masyarakat dalam Menghadapi Bencana di Kota Banda Aceh

Jurnal Antropologi Isu-Isu Sosial Budaya ◽

10.25077/jantro.v23.n1.p66-73.2021 ◽

2021 ◽

Vol 23 (1) ◽

pp. 66

Author(s):

Fajri M Kasim ◽

Abidin Nurdin ◽

M Rizwan

Keyword(s):

Social Capital ◽

Social Structures ◽

Religious Values ◽

Religious Leaders ◽

Way Of Life ◽

Descriptive Data ◽

The Face ◽

Research Procedure ◽

Written Description ◽

Banda Aceh

This article examines religion as social capital in realizing resilience in Aceh. The purpose of this research is to discuss how religion and its values become social capital, and how to socialize these religious values in society. This research is a qualitative research procedure that produces descriptive data in the form of written or spoken words from observable people's behavior. The theory used is social capital which believes that religious values, norms and beliefs contained in social structures and structures are able to bond and integrate society to move together to solve problems. The approach is ethnography, which is a written description of people's way of life. There are three data techniques, namely; interviews, observation and document study, then analyzed by exclusion, namely matching all data that has been obtained. The results showed that religion is capable of being a social capital, as well as having values and the norms of tawhid, patience, sincerity, tawakkal and togetherness; These values and norms have been socialized since Islam entered Aceh and continue to be carried out by families and religious leaders through education. Thus, through religion as social capital, it can create resilience in the face of disasters in Acehnese society

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Dinamika Pedagang Kaki Lima Islam Di Tengah-Tengah Mayoritas Kristen

10.31219/osf.io/ctu5j ◽

2019 ◽

Author(s):

Rinto Hasiholan Hutapea

Keyword(s):

Study Data ◽

Religious Communities ◽

Religious Leaders ◽

Literature Study ◽

Street Vendors ◽

The Road ◽

Depth Interview ◽

The Social ◽

Research Findings ◽

The Government

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The Crime of Witchcraft and Vigilante Action (Eigenrichting)

Jurnal Daulat Hukum ◽

10.30659/jdh.v4i4.17951 ◽

2021 ◽

Vol 4 (4) ◽

pp. 249

Author(s):

Syamsuddin Syamsuddin ◽

Ridwan Ridwan ◽

Iksan Iksan

Keyword(s):

Social Order ◽

Human Life ◽

Criminal Code ◽

Public Perceptions ◽

Sociological Research ◽

Structured Interviews ◽

Literature Study ◽

The Social ◽

Criminal Procedure Law ◽

Inductive Methods

The witchcraft incident in Bima Regency has threatened the safety and security of human life, witchcraft has triggered people to take vigilante actions (Eigenrichting) as a counter reaction by means of destruction, persecution and even murder. This study aims to determine public perceptions related to witchcraft, and also to find out why witchcraft always results in mass vigilante action (Eigenrichting) so that prevention and resolution efforts can be formulated. This study uses empirical or sociological research, data collection is carried out by direct and structured interviews and through literature study, while drawing conclusions using inductive methods. The results showed, first; In the period 2016-2021, there were 53 cases of alleged witchcraft practices in Bima Regency, damaging the social order and disrupting community stability. The community considers witchcraft as a dangerous or evil act, because the motive and purpose of using witchcraft is to torture, and/or kill human souls; Second; The behavior of witchcraft has led to vigilante actions (Eigenrichting) in some people, this is due to the existence of a legal vacuum that has not regulated the act of witchcraft and how to solve it legally. The act of vigilantism (Eigenrichting) appears as a form of reaction that arises from the community due to their rights and comfort being disturbed, which action is manifested in the form of violence as an act of revenge against the perpetrators of witchcraft. The juridical conclusion that the terminology of witchcraft and vigilante acts (Eigenrichting) have not been specifically regulated in the current laws and regulations as prohibited acts and are threatened with punishment. As a suggestion that the terminology and elements of the criminal act of witchcraft in the current Criminal Code Bill need to be expanded further, as well as the system of proving the crime of witchcraft in the Indonesian criminal procedure law needs to obtain further, more complete arrangements.

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