The Reje Linge Tomb Site is a significant historical landmark that represents both the ancestral legacy and the cultural identity of the Gayo people. This study aims to identify the cultural remains at the site, examine its current condition, and evaluate preservation efforts based on the Cultural Resource Management (CRM) framework and Indonesian Law No. 11 of 2010 on Cultural Heritage. Employing a descriptive qualitative approach, data were collected through observation, interviews, and documentation. The analysis focuses on preservation strategies and the heritage values embodied in the site. The findings reveal that the site comprises the Reje Linge tomb complex, the Telege Linge (historic well), and a replica of the traditional Umah Pitu Ruang (seven-room Gayo house). A designated site custodian currently manages the site. Preservation initiatives include protection through the construction of protective shelters and boundary fences, development through infrastructure improvements, and utilization through the strengthening of Gayo cultural identity and historical awareness. The study concludes that the sustainable preservation of the Reje Linge Tomb Site requires stronger collaboration and long-term commitment from both the government and the local community to ensure effective management in accordance with established cultural heritage conservation principles.
Child marriage remains a complex socio-religious issue in Indonesia, including in regions with relatively high educational attainment such as Salatiga and Semarang Regency. While structural factors such as poverty and unintended pregnancy are frequently identified as primary drivers, the role of religious interpretation, particularly the understanding of hadith, has received insufficient critical examination. This study investigates the extent to which interpretive bias in selected Prophetic traditions contributes to the legitimation of underage marriage. Employing a qualitative case study design, data were collected through in-depth interviews, field observations, and document analysis involving eight individuals who entered marriage below the legally prescribed age. The findings indicate three principal factors underlying child marriage: (1) premarital relationships leading to pregnancy, (2) economic vulnerability, and (3) textualist readings of hadith concerning the exhortation for youth to marry and the narration of ʿĀʾishah’s marriage. The study argues that such readings reflect an interpretive bias rooted in a decontextualized textual approach that overlooks historical contingencies and the higher objectives of Islamic law (maqāṣid al-sharīʿah). The persistence of child marriage, when grounded in literalist religious interpretation, risks generating long-term social and psychological consequences within marital life. This article, therefore, calls for a contextual and maqāṣid-oriented re-examination of relevant hadith, alongside strengthened dissemination of national marriage law, in order to align religious understanding with the normative principle of public welfare (maṣlaḥah).
This article examines Aḥmad al-Ṣāwī’s articulation of Ahl al-Sunnah wa al-Jamāʿah theology in his Ḥāshiyat al-Ṣāwī ʿalā Tafsīr al-Jalālayn. Living during the transition from late premodern Islamic traditionalism to the modern period, al-Ṣāwī witnessed the emergence of the Wahhābī movement in the Arabian Peninsula, which he sharply criticized and associated with the Khawārij. In his gloss, al-Ṣāwī addresses fundamental theological questions and engages critically with other schools of kalām. Employing a descriptive-analytical method, this study argues that al-Ṣāwī adopted a firm position in defending the doctrines of Ahl al-Sunnah wa al-Jamāʿah against two perceived extremes: radical textualism, represented in his account by Wahhābism, and ultra-rationalist liberalism, associated with Muʿtazilism and neo-Muʿtazilism, as well as the intellectual and political influence of French colonialism. The Ḥāshiyah affirms a broad range of Sunni doctrinal principles encompassing both foundational doctrines (uṣūl) and subsidiary questions (furūʿ). Its principal theological concerns include the doctrine of God, prophethood, and eschatology. Moreover, al-Ṣāwī’s commitment to the four Sunni legal schools, rejection of rigidly literalist exegesis, strong criticism of what he regarded as modern Khārijism, employment of taʾwīl and tafwīḍ, and defense of established Sunni religious practices collectively constitute a distinctive articulation of Sunnism in early nineteenth-century Egypt.
Contemporary Islamic bioethics has largely evolved through case-based juridical responses, resulting in perceptions of fragmentation and limited theoretical integration within the global bioethical discourse. This article addresses the epistemic gap underlying this condition by proposing a structural reconstruction of Islamic bioethics, inspired by Imre Lakatos’s Methodology of Scientific Research Programs (MSRP). The study aims to demonstrate how Islamic bioethics can be conceptualized not merely as a collection of fatwas, but also as a coherent normative research program with an identifiable theoretical core and adaptive methodological mechanisms. Through normative-philosophical and conceptual analyses grounded in Islamic legal theory and the philosophy of science, the paper maps key components of Islamic ethical reasoning onto categories derived from Lakatos. Findings indicate that Islamic bioethics maintains a stable hard core rooted in theological-ontological commitments such as the sanctity of life and the prohibition of harm, while tools of ijtihād, including maqāṣid al-sharīʿah, legal maxims, and doctrines of necessity, serve as a dynamic protective belt. Furthermore, the structure of ḍarūriyyāt al-khams functions heuristically in both affirmative (wujūdan) and preventive (ʿadaman) modes, guiding ethical innovation while safeguarding foundational commitments. This reconstruction repositions Islamic bioethics as a progressive normative program capable of systematic development, thereby enhancing its methodological legitimacy and fostering a more balanced engagement with global bioethical frameworks, without compromising its normative identity.
This study examines the understanding of Islam Wasathiyah from the perspective of Acehnese dayah ulama and explores its negotiation with the state-promoted discourse of religious moderation. Although religious moderation is widely promoted to encourage inclusive and peaceful Islam, the terminology has encountered resistance among dayah ulama in Aceh. This study aims to analyze how Islam Wasathiyah is interpreted within dayah scholarly traditions and to investigate the negotiation between local Islamic traditions and national religious discourse. Employing a qualitative fieldwork-based approach, the study draws on in-depth interviews, limited observation, and document analysis. The findings reveal that dayah ulama reject the term “religious moderation” due to its perceived ideological and political connotations. Nevertheless, they substantively embrace and practice these core values through the concept of Islam Wasathiyah, which is rooted in the tradition of Ahl al-Sunnah wa al-Jama‘ah. In this context, Islam Wasathiyah functions as a dialectical bridge that mediates between local Islamic authority and national religious discourse. This study highlights the importance of cultural sensitivity, linguistic framing, and local religious authority in articulating moderate Islam within the Indonesian context.
