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<![CDATA[Islam dalam Masyarakat Kosmopolit: Relevankah Syariat Islam Aceh untuk Masyarakat Modern? ]]>
<![CDATA[Shadiqin, Sehat Ihsan]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 25, No 1 (2010) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This article analyzes the relevance of Islamic lawimplemented in Aceh since 1999 towards a cosmopolitan societydevelopments. The study is based on the assumption that portraitsIslam as a religion that accommodates the development ofterrorism. This assumption is further strengthened by the numberof Islamic radical groups that are involved various acts of terror,both in Indonesia and other places around the world. Therefore,the term âenforcement of Islamic shariaâ becoming a phrase thatraises concerns of many parties and considered as a part ofopening a space for the development of Islamic radicalism.Question will be answered is in what extent Islamic law in Acehrelevant to the cosmopolitan modern society. This question willbe answered by searching the relevant references, criticizing, andinterpreting them. Thus, the author discovered that theimplementation of Islamic law in Aceh does not directly providespace on the birth of Islamic radicalism that could bring upterrorism, but more to the Islamic reduction in normative level,dealing with private issues, and had no social vision. In a largercontext, this kind of implementation of Islamic law will be a badmirror of the Islamic law reality as a whole.]]>
<![CDATA[New Religious Movement di Indonesia: Studi Kasus Agama Pran-Soeh di Yogyakarta ]]>
<![CDATA[Shadiqin, Sehat Ihsan]]>
<![CDATA[ Kontekstualita: Jurnal Penelitian Sosial Keagamaan Vol 26, No 1 (2011) ]]>
Publisher : <![CDATA[Kontekstualita: Jurnal Penelitian Sosial Keagamaan ]]>
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<![CDATA[This paper describes the dynamics and development of Pran-Soeh: the local Javanese mysticism with followers of approximately 700 people in Yogyakarta and Central Java. It concludes that the emergence of Pran-Soeh is motivated by its followersâ move to acommodate the mainstream religius belief with the local Javanese mysticism at the backdrop of mounting pressures from the spread of other formal religious belief in the country. As a minority religious group, Pran-Soehâs historical development has been very much influenced by its dialectical interaction with other formal religion in Indonesia. The article also highlights that the hegemony of the government-endorsed religiosity has obstructed the development of Pran-Soeh.]]>
<![CDATA[OTORITAS SPRITUAL DI ERA SYARIAT JARINGAN DAN KONTESTASI TAREKAT DALAM MASYARAKAT ACEH KONTEMPORER ]]>
<![CDATA[Hayani, Aida]]>;
<![CDATA[Shadiqin, Sehat Ihsan]]>
<![CDATA[ Kodifikasia Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v14i1.1892
<![CDATA[Hadirnya teknologi telah memberikan dampak negatif bagi sebagian orang yang tidak dapat memanfaatkannya dengan baik. Selain itu zaman modern yang dianggap sebagai zaman yang menyebabkan seseorang untuk terjebak pada pola hidup materialistik-hendonistik yang mendorong dirinya lebih banyak menghabiskan hidupnya untuk mencari kepuasan yang bersifat materi dan sering kali bersifat tak acuh kepada Tuhannya. Penerapan syariat Islam di Aceh selalu terkait dengan hukum Islam. Hal ini telah menafikan aspek spritualitas dalam tarekat yang merupakan akar Islam di Aceh, apalagi kelompok-kelompok tarekat seperti tidak menampakkan diri kepermukaan. Namun yang menjad ipertanyaan apakah kelompok tarekat benar-benar hilang karena diberlakukan syari?at Islam. Tulisan ini mencoba menelusuri bagaimana pola adaptasi dan perubahan gerakan tarekat di Aceh pasca modern, dimana penulis mengambil contoh pada Majelis Pengkajian Tauhid Tasawuf (MPTT) Syekh Haji Amran Wali sebagai representasi tarekat Naqsyabandi al-Khalidi (Aceh Selatan dan Banda Aceh). Dari penelusuran ini, penulis menemukan beberapa pola adaptasi tarekat terhadap kebijakan dan kecenderungan masyarakat Islam dalam hukum Islam. MPTT Amran Wali cenderung melakukan pemaknaan ulang atas doktrin-doktrin tasawuf klasik yang dianggap bertentangan dengan syariat namun berbeda dengan lainnya. [The existence of technology has had a negative impact on some people who cannot use it wisely. In addition, modern era is considered as the period that caused peoples to get caught up in a materialistic-hendonistic lifestyle that drives them to spend more of their life looking for material satisfaction and ignored their God. The implementation of Islamic law in Aceh is always related to Islamic law. This has denied the spirituality aspect in the tarekat which is the root of Islam in Aceh, moreover tarekat groups are reluctant to appear on the surface. The question is whether the tarekat group was truly disappeared because of the implementation of sharia. This paper tries to explore how is the adaptation patterns and changes in the tarekat movement in post-modern Aceh, and the sample of this research is the Study of Tawheed Tasawuf (MPTT) Sheikh Haji Amran Wali as the representation of the Naqsyabandi al-Khalidi congregation (South Aceh and Banda Aceh). This study reveals several adaptation patterns of the tarekat to the policies and trends of the Islamic community in the implementation of Islamic law. MPTT Amran Wali tended to redefine classical Sufism doctrines that were considered to be contrary with the Sharia.]]]>
<![CDATA[OTORITAS SPRITUAL DI ERA SYARIAT JARINGAN DAN KONTESTASI TAREKAT DALAM MASYARAKAT ACEH KONTEMPORER ]]>
<![CDATA[Shadiqin, Sehat Ihsan]]>;
<![CDATA[Hayani, Aida]]>
<![CDATA[ Kodifikasia Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v14i1.1892
<![CDATA[Hadirnya teknologi telah memberikan dampak negatif bagi sebagian orang yang tidak dapat memanfaatkannya dengan baik. Selain itu zaman modern yang dianggap sebagai zaman yang menyebabkan seseorang untuk terjebak pada pola hidup materialistik-hendonistik yang mendorong dirinya lebih banyak menghabiskan hidupnya untuk mencari kepuasan yang bersifat materi dan sering kali bersifat tak acuh kepada Tuhannya. Penerapan syariat Islam di Aceh selalu terkait dengan hukum Islam. Hal ini telah menafikan aspek spritualitas dalam tarekat yang merupakan akar Islam di Aceh, apalagi kelompok-kelompok tarekat seperti tidak menampakkan diri kepermukaan. Namun yang menjad ipertanyaan apakah kelompok tarekat benar-benar hilang karena diberlakukan syari’at Islam. Tulisan ini mencoba menelusuri bagaimana pola adaptasi dan perubahan gerakan tarekat di Aceh pasca modern, dimana penulis mengambil contoh pada Majelis Pengkajian Tauhid Tasawuf (MPTT) Syekh Haji Amran Wali sebagai representasi tarekat Naqsyabandi al-Khalidi (Aceh Selatan dan Banda Aceh). Dari penelusuran ini, penulis menemukan beberapa pola adaptasi tarekat terhadap kebijakan dan kecenderungan masyarakat Islam dalam hukum Islam. MPTT Amran Wali cenderung melakukan pemaknaan ulang atas doktrin-doktrin tasawuf klasik yang dianggap bertentangan dengan syariat namun berbeda dengan lainnya. [The existence of technology has had a negative impact on some people who cannot use it wisely. In addition, modern era is considered as the period that caused peoples to get caught up in a materialistic-hendonistic lifestyle that drives them to spend more of their life looking for material satisfaction and ignored their God. The implementation of Islamic law in Aceh is always related to Islamic law. This has denied the spirituality aspect in the tarekat which is the root of Islam in Aceh, moreover tarekat groups are reluctant to appear on the surface. The question is whether the tarekat group was truly disappeared because of the implementation of sharia. This paper tries to explore how is the adaptation patterns and changes in the tarekat movement in post-modern Aceh, and the sample of this research is the Study of Tawheed Tasawuf (MPTT) Sheikh Haji Amran Wali as the representation of the Naqsyabandi al-Khalidi congregation (South Aceh and Banda Aceh). This study reveals several adaptation patterns of the tarekat to the policies and trends of the Islamic community in the implementation of Islamic law. MPTT Amran Wali tended to redefine classical Sufism doctrines that were considered to be contrary with the Sharia.]]]>
<![CDATA[Di Bawah Payung Habib: Sejarah, Ritual, Dan Politik Tarekat Syattariyah Di Pantai Barat Aceh ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 19, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v19i1.2914
<![CDATA[This article looks at the development of Sufism in the form of Sufi orders (tarekat) in contemporary Aceh, notably Syattariah order (Tarekat Syattariyah). Syattariah order has a strong foundation in the history of Islam in Aceh. A great Acehnese scholar, Abdurrauf As-Singkili is the figure who spread this order in the archipelago. One of the centers of the development of the Syattariyah order in contemporary Aceh is Nagan Raya with Habib Muda Seunagan as the main leader. Syattariah grows rapidly under his influence by forming a special formula that is very preferential to the local culture. His role is evident in the term "join under Habib's umbrella†held by his congregation. However, the new development of the Syattariyah order also raises some accusations against its practice, as it is considered contrary to the teachings of Islam in general. Accusation of being a heresy and contrary to Islam, as "Salek Buta" not infrequently addressed. I conducted observations, interviews and obtained various documents related to the research. I have come to the conclusion that the Syattariah order in Nagan Raya has grown according to what they believe and practice. Congregations believe that the allegations conveyed are incompatible with reality and do not represent what they think. The Syattariyah order persists due to the strong support of family networks, the great role in the formation of indigenous peoples, and the political role in government played by the elite]]>
<![CDATA[Tasawuf di Era Syariat: Tipologi Adaptasi dan Transformasi Gerakan Tarekat dalam Masyarakat Aceh Kontemporer ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 20, No 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v20i1.3406
<![CDATA[Abstract: Since the implementation of Sharia law in Aceh in 2001, the idea of Islam has always been related to Islamic yurisprudence. This has denied the aspect of spirituality in Sufi order (tariqa) which is actually the root of Islam in Aceh. Moreover, Sufi order in Aceh is like ducking and disappeared from the surface. Does the inconspicuious Sufi order attributable to the implementation of Sharia law? The answer is no. This paper attempts to explore the patterns of adaptation and transformation of Sufi orders movements in Aceh after the great wave in December 2004. I look at three different examples of Sufi orders; First, the Tawhid Tasawuf Study Council (Majelis Pengkajian Tauhid Tasawuf; MPTT) Syekh Haji Amran Wali who represents the Naqshabandi al-Khalidi congregation (South Aceh and Banda Aceh). Second, the Tarekat Qadiriyah wan Naqsyabandiyah (TQN) which led by Tgk. Sulfanwandi (Aceh Besar and Banda Aceh). Third, the Naqshabandi al-Haqqani order led by Ustaz Zamhuri (Banda Aceh). I found several patterns of tarekat adaptation to policies and Islamic society's trends in Islamic law. MPTT Amran Waly tends to re-interpret the classical Sufism doctrines, which considered contrary to the Sharia. TQN Sulfanwandi takes spirituality service while maintaining the urban lifestyle. While Haqqaniyah Ustaz Zamhuri made a pattern of cultural arts adaptation to show his tarekat as part of the life pattern of classical Acehnese Sufi scholars. The three tarekat groups seem to emphasize more on aspects of religious spirituality as an inseparable part of the development of modern society. Or in other words, it remains religiously valid even though it is modern in worldly life. Abstrak: Sejak penerapan syariat Islam di Aceh tahun 2001, ide tentang Islam selalu terkait dengan hukum Islam. Hal ini telah menafikan aspek spiritualitas dalam tarekat yang padahal merupakan akar Islam di Aceh. Apalagi kelompok-kelompok tarekat seperti merunduk dan tidak menampakkan diri ke permukaan. Namun, apakah kelompok tarekat benar-benar menghilang dari Aceh karena pemberlakukan syariat Islam? Kenyataannya tidak. Makalah ini akan mencoba menelusuri bagaiman pola adaptasi dan transformasi gerakan tarekat di Aceh pasca tsunami pada Desember 2004. Penulis mengambil tiga contoh tarekat yang berbeda; Pertama, Majelis Pengkajian Tawhid Tasawuf (MPTT) Syekh Haji Amran Wali sebagai representasi tarekat Naqsyabandi al-Khalidi (Aceh Selatan dan Banda Aceh). Kedua, Tarekat Qadiriyah wan Naqsyabandiyah (TQN) pimpinan Tgk. Sulfanwandi (Aceh Besar dan Banda Aceh). Ketiga, tarekat Naqsyabandi al-Haqqani pimpinan Ustaz Zamhuri (Banda Aceh). Dari penelusuran ini, penulis menemukan beberapa pola adaptasi tarekat terhadap kebijakan dan kecenderungan masyarakat Islam dalam hukum Islam. MPTT Amran Wali cenderung melakukan pemaknaan ulang atas doktrin-doktrin tasawuf klasik yang dianggap bertentangan dengan syariat. TQN Sulfanwandi mengambil pelayanan spiritualitas dengan tetap mempertahankan pola hidup masyarakat urban. Sementara Haqqaniyah Ustaz Zamhuri melakukan pola adaptasi seni budaya untuk menunjukkan tarekatnya sebagai bagian dari pola hidup ulama sufi Aceh klasik. Ketiga kelompok tarekat ini sepertinya lebih menekankan pada aspek spiritualitas agama sebagai bagian yang tidak terpisahkan dari perkembangan masyarakat modern. Atau dengan kata lain, tetap salih secara agama meskipun modern secara kehidupan duniawi.]]>
<![CDATA[Tarekat Shiddiqiyah dalam Masyarakat Jawa Pedesaan ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 2 (2012) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v14i2.4879
<![CDATA[This article discusses the development and the influence of tarekat in societal life of rural Javaness. Some researchers on modern tarekat in Indonesia, like Bruinessen and Howel, argued that practicing tarekat now shifts from rural to urban community, which is known as urban Sufism. The unique relation between sheikh and student gradually being left by the urban Sufism and being changed by ability in rhetoric and connecting religious teaching to modern life issues by using spiritual approaches. Based on my field experience, this argument is not totally relevant and true, especially in rural community of Javaness. Tarekat is not influenced by the development of modern communication and telecommunication. Tarekat remains as inseparable part of rural religious social life. This research was conducted in January 2012 in a remote village of Pekalongan, Central Java. While I took part in various activities of the Tarekat Shiddiqiah members, I interviewed some of the members. By doing this, I sum up that the development of modern communication and transportation does not necessarily change the map of tarekat in rural community. The attachment of Javaness mystical tradition to tarekat helps the tarekat develop within community.]]>
<![CDATA[Islam dan Modernitas dalam Pandangan Fethullah Gulen ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 1 (2012) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v14i1.4859
<![CDATA[Phobia and prejudice toward Islam in America and Europe are contributed by a small particular group that name their violence and movement on behalf of Islam. In fact, Islam is a religion that calls for peace and harmony. But these impressions are still inadequate to purify the image of Islam. It requires to systematic effort to show that the truth teaching of Islam that guarantees and supports the universal values of mankind to life in peace and harmony. Fethullah Gulen, who is scholar, a preacher, a sufi, a teacher and is a Muslim activist from Turkey, is one of scholars and actors how has done this mission. Currently, Gulen has tens million followers from around the world that bring about to become one of the most influential person in contemporary Muslim world. This papers seeks to see the basic and model of religious social movement that are done by Fethullah Gulen in his campaign in cosmopolitan society. The campaign strongly states that Islam is very relevant to modern life. The papers specifically answers three fundamental questions; how does Gulen interpret scare texts of Islamic teaching? What model of interpretation that Gulen employs in understanding various dimensions of Islamic Teaching? How the normative concepts of Fethulllah Gulen’s Teaching used to spread Islamic teaching]]>
<![CDATA[OTORITAS SPRITUAL DI ERA SYARIAT JARINGAN DAN KONTESTASI TAREKAT DALAM MASYARAKAT ACEH KONTEMPORER ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>;
<![CDATA[Aida Hayani]]>
<![CDATA[ Kodifikasia: Jurnal Penelitian Islam Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v14i1.1892
<![CDATA[Hadirnya teknologi telah memberikan dampak negatif bagi sebagian orang yang tidak dapat memanfaatkannya dengan baik. Selain itu zaman modern yang dianggap sebagai zaman yang menyebabkan seseorang untuk terjebak pada pola hidup materialistik-hendonistik yang mendorong dirinya lebih banyak menghabiskan hidupnya untuk mencari kepuasan yang bersifat materi dan sering kali bersifat tak acuh kepada Tuhannya. Penerapan syariat Islam di Aceh selalu terkait dengan hukum Islam. Hal ini telah menafikan aspek spritualitas dalam tarekat yang merupakan akar Islam di Aceh, apalagi kelompok-kelompok tarekat seperti tidak menampakkan diri kepermukaan. Namun yang menjad ipertanyaan apakah kelompok tarekat benar-benar hilang karena diberlakukan syari’at Islam. Tulisan ini mencoba menelusuri bagaimana pola adaptasi dan perubahan gerakan tarekat di Aceh pasca modern, dimana penulis mengambil contoh pada Majelis Pengkajian Tauhid Tasawuf (MPTT) Syekh Haji Amran Wali sebagai representasi tarekat Naqsyabandi al-Khalidi (Aceh Selatan dan Banda Aceh). Dari penelusuran ini, penulis menemukan beberapa pola adaptasi tarekat terhadap kebijakan dan kecenderungan masyarakat Islam dalam hukum Islam. MPTT Amran Wali cenderung melakukan pemaknaan ulang atas doktrin-doktrin tasawuf klasik yang dianggap bertentangan dengan syariat namun berbeda dengan lainnya. [The existence of technology has had a negative impact on some people who cannot use it wisely. In addition, modern era is considered as the period that caused peoples to get caught up in a materialistic-hendonistic lifestyle that drives them to spend more of their life looking for material satisfaction and ignored their God. The implementation of Islamic law in Aceh is always related to Islamic law. This has denied the spirituality aspect in the tarekat which is the root of Islam in Aceh, moreover tarekat groups are reluctant to appear on the surface. The question is whether the tarekat group was truly disappeared because of the implementation of sharia. This paper tries to explore how is the adaptation patterns and changes in the tarekat movement in post-modern Aceh, and the sample of this research is the Study of Tawheed Tasawuf (MPTT) Sheikh Haji Amran Wali as the representation of the Naqsyabandi al-Khalidi congregation (South Aceh and Banda Aceh). This study reveals several adaptation patterns of the tarekat to the policies and trends of the Islamic community in the implementation of Islamic law. MPTT Amran Wali tended to redefine classical Sufism doctrines that were considered to be contrary with the Sharia.]]]>
<![CDATA[THE CONTESTED AUTHORITIES: Institution and Agency in the Enforcement of Sharia Law in Aceh, Indonesia ]]>
<![CDATA[Sehat Ihsan Shadiqin]]>;
<![CDATA[Eka Srimulyani]]>
<![CDATA[ Journal of Contemporary Islam and Muslim Societies Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Sumatera Utara ]]>
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DOI: 10.30821/jcims.v5i2.10601
<![CDATA[Abstract: This article is aimed to explore the contested authorities in the enforcement of sharia law in Aceh. The existence of these contesting authorities could be observed in the qanun shari’a (the shari’a bylaws) formulation and implementation processes. In Aceh Province, this contestation is also further complicated by a wider contestation among formal and non-formal actors, representing pluralities of Aceh jurisprudence perspectives. Hence, the dynamic of sharia law products and its implementation in Aceh actually [re]presents a unique situation of how pluralities of actors could influence the Sharia Law formulation and its enforcement, and this is also mediated by the historical, political and cultural contexts. This research utilizes a qualitative approach, through a library research data collection which is also combined by few interviews. Generally, it seems that the authorities or agencies of both formal and non-formal institutions sometimes intersect, overlap and contest, which also complicate the production or of the incorporation of moderate Islamic thought. Keywords: religious authority, institution, agency, Islam in Aceh, shariah law]]>
