Pada Maret 2017, pemerintah Indonesia menetapkan Barus sebagai titik nol peradaban Islam Indonesia, yang ditandai dengan pembangunan sebuah monumen sederhana yang diresmikan langsung oleh Presiden RI. Para sejarawan Muslim memberikan respons terhadap kebijakan tersebut, ada yang mendukung dan ada yang tidak. Penulis merasa penting untuk sekali lagi menekankan bahwa Peureulak di pantai timur Sumatra adalah kerajaan Islam tertua di Indonesia bahkan Asia Tenggara. Sesungguhnya ini sudah merupakan kesimpulan dari sejumlah kajian para sejarawan. Sebab itu, dari perspektif akademik, penetapan Barus sebagai titik nol peradaban Islam masih perlu dikaji dan ditinjau kembali. Sebab meskipun Barus menjadi lokasi pertama yang menerima Islam pertama sekali, tetapi masyarakat Muslim di sana tidak membentuk kekuatan politik, melainkan Peureulak lah yang sukses mencapai … 

This paper examines the existence of Barus region as a port city of Muslim trade and its relation to the dynamics of politics, religion and the world economy that has developed since hundreds of years ago. Based on historiography and field research, Barus society have practiced Islamic law in their community life. However, the religious practices of Islam in this region declined during the colonization of Portuguese-Dutch. This colonialization was carried out in a long time and simultaneously with the strength of Christianization until the time of Indonesian independence. Based on this fact, the area of Barus and around Central Tapanuli in the recent times manifest as a minority Muslim. 

Tax has been existed since the early era of Islam; in Medina, the Prophet Muhammad had implemented the taxation system called Jizyah. Kharaj (as a part of Ghanimah) was introduced during the era of caliph Umar bin al-Khattab. This article discussed the taxation system in the early period of Islam. Historical approach was applied in combination of normative Islam in explaining the issue. The result indicated that Jizyah and Kharaj were included to tax in the early era of Islam. Jizyah referred to tax which must be paid by Ahli Dhimmah (non-believers who are citizen of Islamic state), which had been applied based of al-Quran and Sunnah since the era of Prophet’s governance in Medina. Jizyah was also applied by the caliphs after the era of Prophet Muhammad. However, some orientalists considered it as a disgrace for non-believers. On the other hand, Kharaj referred to land tax as a part of Ghanimah. Kharaj was originated of Umar bin al-Khattab’s idea and in the beginning, several people disagreed that it became a source of Baitul Mal. Both of Jizyah and Kharaj were the largest sources of income for Muslim in the early period of Islam. Umar bin al-Khattab who applied Kharaj had meritorious role toward the development of Baitul Mal. Then, his governance became reference upon the implementation of Jizyah and Kharaj as Islamic taxation method. 

This article examines the Sufi movement in Aceh by looking at its continuity since the 16 th-17 th century, as its golden age, to the 20 th century. Based on the fact that Abdullah Ujong Rimba's explanation is considered representative, his books are taken as primary sources while others are secondary. Based on Abdullah Ujong Rimba's explanation, Salik Buta is a sect of Sufism in Aceh in the 20 th century. This sect is practiced in several of center in Aceh. Historically, the doctrine of this sects is continuation and modification of Wahḍat al-Wujūd's doctrines established since 16 th century. The doctrine of Salik Buta are different from those of popular Sufism. Thus, Salik Buta is considered heterodox and criticized by ulama, as Abdullah Ujong Rimba. From Abdullah Ujong RImba's criticism, it can be conclude that his thought based on syari'at or Fiqih orientation, instead of the perspective of Sufism. 

Children with disabilities indeed are encouraged to have equal status in education with the normal ones. However, some domains may face particular challenges. Our article explores the insights of current inclusive education in eastern Aceh – Kabupaten Aceh Timur, Kabupaten Aceh Tamiang, and Kota Langsa – by discovering the views of 104 participants (students, teachers, principals, and officials of educational departments) on inclusive education. By applying a qualitative approach, we integrated a descriptive method through the distribution of questionnaires and interviews. Further, we analyzed the data in data reduction, display, and conclusion drawing stages. All students – both regular and disabled - had no problems sharing the same classroom, including the teachers and other school facilities, although some disabled thought that their school should have specific needs for them. Meanwhile, the officials had no strong power to support the development of inclusive education, while several schools may model inclusivity based on their school policy. Maximizing existing special education teachers, socializing the disabled’ needs to earn the rights for education within communities, and establishing special education centers at the university level, may contribute to the lack of inclusive education development in those regions. 

The implementation of Islamic law, art, and entertainment has gained a various highlight. However, art in Islam have shown its glorious identities and progress. Islam, through its preaching of the main source, Al-Quran, really values the art. Allah has encouraged the people to observe the universe, which is created beautifully and harmoniously. In Aceh, the Council of Indonesian Ulama (MUI) of Aceh Province formed a team or a special committee consisting of 21 experts to arrange a treatise, especially those relating to the art of music, dance and singing. As the result, they had resulted a book published by MUI of Aceh province with the title How Islam Honors Art. The book has examined the art about types and sources in Islam broadly and completely. Consequently, the work of the expert team had led to the placement of the dynamics of art and entertainment in Aceh historical episodes and had brought some influences in the later period. 

Penelitian ini mengkaji fondasi ajaran tauhid-tasawuf yang dikembangkan oleh Shaykh Amran Waly. Penelitian ini juga menelaah respons masyarakat utara dan timur Aceh terhadap integrasi dari ajaran tersebut–Majelis Pengkajian Tauhid-Tasawuf (MPTT) dan ratéb siribèe (zikir seribu). Pendekatan kualitatif diimplementasikan dengan observasi, wawancara mendalam, dan studi dokumentasi sebagai instrumen pengumpul data. Hasil penelitian menemukan bahwa ajaran tersebut berdasarkan dari gaya sufisme yang dikembangkan oleh Shaykh ‘Abdul Karîm al-Jîlî yang pernah dianggap bidah. MPTT dan ratéb siribèe sebagai integrasi ajaran tersebut memiliki tujuan untuk mengembalikan kejayaan rakyat Aceh pada masa lalu. Namun, berbagai respons muncul dari kalangan masyarakat. Beberapa menganggap MPTT dan ratéb siribèe dapat menjadi media untuk melatih ajaran sufisme, sementara pihak lainnya menganggap ajaran tersebut sesat karena mengandung gaya sufisme dari al-‘Arabî dan al-Jîlî. 

Disertasi ini membahas tasawuf di Aceh dalam Abad XX, yang ditelusuri melalui pemikiran Teungku Haji Abdullah Ujung Rimba. Pemilihan ulama ini karena pemikirannya yang tertuang dalam karya-karyanya dianggap representatif untuk mengungkapkan tasawuf di Aceh dalam abad XX. Alasan lain karena sejauh yang dicermati belum ada yang mengkaji pemikirannya secara komprehensif, termasuk mengapa ia mengkritik tasawuf Aceh, terutama yang berkembang dalam abad XX. Kritikan terhadap tasawuf yang dilakukan oleh mantan ketua MPU/Aceh 1962-1982 tersebut karena dalam asumsinya tasawuf yang berkembang disana tidak bersendikan syariat. Berdasarkan latar belakang di atas, yang menjadi pokok permasalahan adalah apa dan bagaimana pemikiran Abdullah Ujong Rimba tentang tasawuf. Mengapa dan bagaimana ia merespon praktek ajaran tasawuf di Aceh. Dalam mengkonstruk, seiring untuk menemukan jawaban permasalahan di atas, penulis memanfaatkan pendekatan dan kerangka teori sejarah, sebagaimana yang dikonstruks oleh Trygve R. Tholpsen. Kerangka teori tersebut meliputi kerangka keragaman (diversty), perubahan (change) dan kesinambungan (continuity) melalui dimensi waktu. Pendekatan lain adalah pendekatan tasawuf yang ditawarkan leh Omid Safi dan pendekatan serta kerangka teori sosiologi agama, sebagaimana yang dipersiapkan oleh Martin van Bruinessen. Ahli terakhir berargumentasi bahwa untuk mengkaji aliran atau sekte tasawuf, khususnya di Indonesia perlu dibedakan antara ortodoks (mainstreim Islam) dengan sempalan (heterodoks). Adapun metode penelitian yang …