DOM JEURAT RITUAL AMONG THE PEOPLE OF LUENG IE IN KRUENG BARONA JAYA DISTRICT, ACEH BESAR REGENCY

Dom Jeurat ritual is a tradition performed by some Muslims in various regions in Indonesia, especially in Aceh. People finish reading the Qur'an by the grave for three days and three nights or seven days and seven nights according to the request of the family. This study aims to determine the process of the dom jeurat ritual, the response of religious leaders, the community, and the views of four imams of the school of thought regarding the ritual. In this study the authors used qualitative research methods. Collecting data in this study also through observation, interviews and documentation. The results showed that the dom jeurat ritual had been traditionally performed by earlier generations of the people of Lueng Ie Village since the time of their ancestors. However, no clear evidence was found by whom and in what year this activity was originally performed. There has never been strong evidence or written records regarding dom jeurat activities. From the views of the four imams of the sect and the responses of Tengku (local ulama) and the community in Lueng Ie Village regarding the activity of reciting the Koran at the cemetery, some allow it and some consider it is makruh. The main debate is not about whether or not to recite the Koran in the cemetery, but whether or not the prayers are religiously acceptable and could reach the corpse in the grave

Ulama and Fatwa (Pros and cons of the Circular Letter of the Aceh Governor and MPU Decree)

This study critically discusses the pros and cons of the circular letter (surat edaran) of the Aceh governor and Ulama Consultative Council (MPU) Decree No. 2 of 2020 related to responses and public evaluation of the prohibition of the religious learning forums (pengajian) other than Ahlussunnah Waljama’ah. This research is a qualitative research with three data collection techniques: meticulous observation, in-depth interviews, and documentation. The result of the study showed that there were pros and cons related to the circular letter and decision on the prohibition of conducting pengajian that contradicts the I’tiqat of Ahlussunnah Waljama’ah which is based on Syafi’i School of Law. Among them, according to the Aceh government and the MPU, the circular letter is intended to prevent greater abuses in the form of disunity in the Acehnese community due to differences in understanding in matters of worship. Meanwhile, others failed to understand the circular letter and MPU decrees because they consider them weak and were greatly influenced by certain conservative Islamic figures in Aceh, appearing to some people as political activity and power

Kemajuan dan Kemunduran Peradaban Islam di Eropa (711M-1492M)

Spain is more commonly known as Andalusia, the Andalusia comes from the word Vandalusia, which means the country of the Vandals, because the southern part of the Peninsula was once ruled by the Vandals before they were defeated by Western Gothia in the fifth century. This area was ruled by Islam after the rulers of The Umayyah seized the peninsula's land from the West Gothies during the time of the Caliph Al-Walid ibn Abdul Malik. Islam entered Spain (Cordoba) in 93 AH (711 AD) through the North African route under the leadership of Tariq bin Ziyad who led the Islamic army to conquer Andalusia. Before the conquest of Spain, Muslims had taken control of North Africa and made it one of the provinces from the Umayyad Dynasty. Full control of North Africa took place in the days of Caliph Abdul Malik (685-705 AD). Conquest of the North African region first defeated until becoming one of the provinces of the Umayyad Caliph spent 53 years, starting from 30 H (Muawiyah ibn Abi Sufyan's reign) to 83 H (al-Walid's period). Before being defeated and then ruled by Islam, in this region there were sacs which became the basis of the power of the Roman Empire, namely the Gothic Kingdom. In the process of conquering Spain there were three Islamic heroes who could be said to be the most effective in leading units of troops there. They are Tharif ibn Malik, Tariq ibn Ziyad, and Musa ibn Nushair. Subsequent territorial expansion emerged during the reign of Caliph Umar ibn Abdil Aziz in the year 99 AH/717 AD, with the aim of controlling the area around the Pyrenian mountains and South France. The second largest invasion of the Muslims, whose movement began at the beginning of the 8th century AD, has reached all of Spain and reached far to Central France and important parts of Italy. The victories achieved by Muslims appear so easy. It cannot be separated from the existence of external and internal factors. During the conquest of Spain by Muslims, the social, political and economic conditions of this country were in a sad state. Politically, the Spanish region was torn apart and divided into several small countries. At the same time, the Gothic rulers were intolerant of the religious beliefs adopted by the rulers, namely the Monophysites, especially those who adhered to other religions, Jews. Adherents of Judaism, the largest part of the Spanish population, were forced to be baptized to Christianity. Those who are unwilling brutally tortured and killed. The people are divided into the class system, so that the situation is filled with poverty, oppression, and the absence of equality. In such situations, the oppressed await the arrival of the liberator and the liberator was from Muslims. Warrior figures and Islamic soldiers who were involved in the conquest of Spain are strong figures, their soldiers are compact, united, and full of confidence. They are also capable, courageous, and resilient in facing every problem. Equally important are the teachings of Islam shown by the Islamic soldiers, like tolerance, brotherhood, and help each other. The attitude of tolerance of religion and brotherhood contained in the personalities of the Muslims caused the Spanish population to welcome the presence of Islam there. Since the first time Islam entered in the land of Spain until the collapse of the last Islamic empire was about seven and half centuries, Islam played a big role, both in fields of intellectual progress (philosophy, science, fiqh, music and art, language and literature) and the splendor of physical buildings (Cordova and Granada). The long history passed by Muslims in Spain can be divided into six periods. Spanish Muslims reached the peak of progress and glory rivaled the glory of the Abbasid sovereignty in Baghdad. Abdurrahman Al-Nasir founded the Cordova University. He preceded Al-Azhar Cairo and Baghdad Nizhamiyah

Seni Ala Sufu dalam Pendekatan Diri Kepada Tuhan dan Implikasinya dalam Psikioterapi Islam

Art is a medium for the achievement of spiritual truth, its position can be  compared with philosophy. Religion, art and philosophy are among the world  which allows people who regarded as the material can enter into spiritual nature or  spiritual nurture. The totality of one’s self and consolidation to achieve the  essence of the spiritual nature can be realized with the arts as a tool. Sufi worlds  have proven how the servants of Allah SWT reach the creator through language  and art activities. Al-Hallaj band al-Rabiah Adawiyah relied their live to God and  explained the beautiful of ma’rifah through poetic. Likewise with Jalaludin Rumi,  who enjoyed the existence of God through religious dances. Not all of us can  understand the nuances of pleasure and mortality experienced by the Sufi’s, but to explore the beauty of language and meaningful religious dance, will make our  souls fly to the spiritual sense. Sufi’s life was identical with the value of beauty in  the art in the form full of philosophical meaning. The expressions of beauty and  love are manifested in the form of Sufi poetry and dance, its aim to show how  much love of Sufi to Allah SWT. In remembrance of a long and deep con- templation of the nature of the creator, the Sufis came to the place which enable  them to open the veil between himself and their great creator, so that they reached  the climax of human self-awareness; there was only themselves in the mortality  together with their loved one

Sekilas tentang Konsepsi Kenegaraan dalam Pandangan Ali Hasjmy

li Hasjmy viewed that Pancasila’s tenets are inherent and in accordance with a state foundation that are required by Islam. However, regarding state’s constitution he consistently argued that Qur’an is the only one that serves the basic foundation orconstitution of state. Means that Qur’an must be the main guide for all Muslims whether it is for their personal life or for communal life within a state. It could be said that he does not tolerate the separation between religion and state. All state’s regulation and constitution have to be referred to Qur’an and Prophet’s Tradition, although a state does not proclaim itself as an Islamic State. Here, the main key relies on the implementation ofQur’an’s tenets and Prophet’s Tradition. when both principles are implemented, a state will be automatically called as an Islamic State

Estetika Sufistik Al-Ghazali dalam Inspirasi Hamka dalam Karya "Di Bawah Lindungan Ka'bah; & "Tenggelamnya Kapal Van Der Wijck"

Patriotism in HAMKA concept cannot be separated from knowing God as another  manifestation of the love of God which is the highest love that exists in the universe, including  the love that also exists between the opposite sex. According to HAMKA, this love must be  sacred and to be based on devotion to God. HAMKA raises love as a common theme that  characterizes Western romance in addition to other characteristics. Through the power of  imagination and creativity, knowledge, experience and insight of Islam of HAMKA, then the  romanticism becomes more Islamic (Sufism) as an indicator of his predicate as a philosopher,  artist and scholar. Therefore, HAMKA is also called an Indonesian Islamic poet who can be  positioned parallel and even more to that of Hamzah Fansuri, Iqbal, al-Manfaluthi or Goethe.  Based on the above definition of romance, it is expected the studied art of literature will  describe a comprehensive and continuous mystical dimension in all aspects of life required by  each individual throughout his life. Although his work Di Bawah Lindungan Ka'bah (DBLK)  and Tenggelamnya Kapal Van de Wijk (TKVdW) were published in 1940s, the reprint of these  works are still easily found in the present

Dinasti Fatimiyah Di Mesir (909-1172): Kajian Pembentukan dan Perkembangannya

The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at al

Dinasti Saljuk dalam Sejarah Peradaban Islam

Dynasty of Saljuk is a group of Turks originating from the tribe Ghuzz. Dynasty of Saljuk attributed to their ancestors named Saljuk ibn Tuqaq (Dukak). Their home country is located in the northern region of the Caspian sea and the Aral Sea and they embraced Islam at the end of the 4th century H / 10M and more to the Sunni school. The development of the Dynasty of Saljuk was aided by the political situation in the Transoksania region. At that time there was a political rivalry between the Dynasty of Samaniyah and the Dynasty of Khani- yyah. In this competition Saljuk tended to help the Dynasty of Samaniyah. When the Dynasty of Samaniyah was defeated by the Dynasty of Ghaznawi, Saljuk declared independence. Thugrul proclaimed the establishment of the Dynasty of Saljuk. In 432 H/1040 AD this dynasty received recognition from the Abbasid Caliphate in Baghdad. At the time of Thugrul Bek’s leadership, in 1055 CE the Saljuks entered Baghdad in the place of the Buwaihi dynasty. Previously Thugrul managed to seize the area of Marwa and Naisabur from Ghaznawi power, Balkh, Jurjan, Tabaristan, Khawarizm, Ray and Isfahan. This year Thugrul Bek also got the title of the Abbasid caliph with Rukh al-Daulah Yamin Amir al-Muminin. Although Baghdad can be controlled, but not used as a center of government. Thugrul Bek chose the city of Naisabur and then the city of Ray as the center of govern- ment. These earlier dynasties broke away, having been conquered by the Saljuq dynasty again recognizing the position of Baghdad. In fact they established the integrity and security of the Abbasids

MESOPOTAMIA DAN MESIR KUNO: Awal Peradaban Dunia

The existence of civilization cannot be separated from the existence of human  beings. Mesopotamia  and Ancient  Egypt were the centers of the oldest civilization in the world. Both Mesopotamia and Ancient Egypt had typical characteristics. Mesopotamian  civilization was more non-physical compared to Egypt. Sciences were emphasized  more in Mesopotamia, while Egypt emphasized  religious aspects. Political systems in both areas were almost the same, that is, absolutism and considered the king as god. Mesopotamia  was more humanist  than Egypt. The effectiveness of both civilizations was determined much by political power and economy

PEKAN KEBUDAYAAN ACEH DALAM PERSPEKTIF HISTORIS

This article is entitled Pekan Kebudayaan Aceh (Aceh Cultural Week) in Historical Perspective. Aceh Cultural Week or PKA is a cultural event displaying cultural richness through cultural attractions, artistic performances, exhibitions and cultural seminars. The purpose of this research is to find out the early history of PKA implementation and its development, impact, shifting in the initial PKA values and objectives, as well as criticism and input on the implementation of PKA. This study uses the historical method through heuristic steps, interviews, source criticism, interpretation, and historiography or history writing. The results of this study explain that the Aceh Cultural Week has been implemented for seven times where firstly held was in 1958 and continued until the latest (seventh) PKA in 2018. This PKA is aimed to develop and preserve Aceh's historical, traditional and cultural values and as a means of unifying various ethnic groups in Aceh. In addition, PKA has provided substantial results for the preservation of Aceh's culture. Furthermore, this research also explains that the society highly appreciates the implementation of PKA despite some points that need to be evaluated in order to achieve the noble ideals of PKA itself