Acehnese history

"This book offers annotated translations of documents touching on Dutch admiral Cornelis Matelieff de Jonge and his voyage to Asia between 1605 and 1608. These translations are aimed at a contemporary English-speaking Asian readership interested in the early modern history of European trade, warfare and expansion in Southeast Asia with a focus on Malaysia, Singapore, and Indonesia. Researchers specialising in early European colonialism, international law, international relations, security studies, and diplomatic history will also find that the documents translated in this volume offer new and unfamiliar perspectives. Materlieff’s business acumen, military and diplomataic prowess as well as his vision of empire all have implications for examining not only European expansion into Southeast Asia, but also into other regions at large, including especially south Asia, Africa and the Americas.
Admiral Matelieff was a director of the Rotterdam Chamber of the Dutch East India Company (VOC) formed in 1602. He was appointed fleet commander on one of the company’s first voyages to Asia. Matelieff’s mission was both commercial and military: he launched a major sea-borne attack on the Portuguese colony of Melaka, arranged for the signing of treaties with the rulers of Johor, Aceh and Ternate, and founded the first Dutch fort on the island of Ternate. His endeavours, however, to open the Chinese market for the Dutch company proved unsuccessful.
Following his return to the Dutch Republic in September 1608, Matelieff penned a series of memorials and letters. In these he advanced recommendations for changing the way the company organized its fleets and conducted business. More importantly he offered  his Dutch contemporaries a vision of empire in Asia. The materials contained in this volume offer important observations of a perceptive analyst who was also determined to grasp the political and economic structures of Asia, and also of inter-state relations in across this vast region. At a time of Spanish, Portuguese, Dutch, Danish, French and English engagement in Southeast Asia, Matelieff sought to critically assess and strategize on the ways in which Europeans were increasingly engaging with Asian polities and their rulers.

This book will be released for sale in Australasia and Europe in June 2014 and available in the Americas after September 2014
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The Singapore and Melaka Straits are a place where regional and long-distance maritime trading networks converge, linking Europe, the Mediterranean, eastern Africa, the Arabian Peninsula and the Indian subcontinent with key centres of trade in Thailand, Indochina, insular Southeast Asia, China, Korea and Japan. The first half of the seventeenth century brought heightened political, commercial and diplomatic activity to this region. It has long been clear to both the Portuguese and the Dutch that whoever controlled the waters off modern Singapore gained a firm grip on regional as well as long-distance intra-Asian trade. By the early 1600s Portuguese power and prestige were waning and the arrival of the Dutch East India Company constituted a major threat. Moreover, the rapid expansion and growing power of the Acehnese Empire, and rivalry between Johor and Aceh, was creating a new context for European trade in Asia.

Drawing on maps, rare printed works, and unpublished manuscripts written in Portuguese, Spanish, Dutch and Latin, Peter Borschberg provides new information on the diplomatic activities of Asian powers, and shows how the Portuguese and Spanish attempted to restore their political fortunes by containing the rapid rise of Dutch Power in the region. Key documents, transcribed and translated into English for the first time, make up a series of appendices.

The product of more than two decades of research in European libraries, archives, The Singapore and Melaka Straits will be of great interest to readers in Singapore, Malaysia and Indonesia, where little is known about this pivotal pre-colonial period. It is also an invaluable resource for historians and other students of early modern Europe and of the European presence in Asia.
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The nineteenth century witnessed the emergence of new patterns of interaction between the Ottoman Empire and other parts of the Islamic world. This development became, especially during the latter part of the century, an important issue for the colonial powers. Sometimes the latter tried to use these new relations to the advantage of their colonial policies, but at the same time there was a widespread fear of their potential to undermine western control over the Muslim-dominated parts of their colonies. Ottoman rapprochement with the wider Islamic world was thus problematised within the context of colonial policies and led to considerable debate among western policymakers and some leading orientalists such as Snouck Hurgronje...

This chapter analyses the neo-Sufi challenge by Abuya Shaykh
Amran Waly and the Majelis Pengkajian Tauhid Tasawuf (MPTT), which I call
the Tauhid Tasawuf movement, to official shariatisation by the state and
shariatism in general. Amran Waly and the MPTT try to synthesise the
wujudiyya Sufi doctrine with orthodoxy, a concern which has led to
them being charged with heterodoxy. However, the fact that the MPTT
survives to this day and is even spread widely not only in Aceh but also
elsewhere in Indonesia and Southeast Asia deserves further analysis.
Amran Waly’s views on Sharia, ‘tauhid tasawuf ’ and wahdat al-wujud,
and the way Sharia ulama have reacted will get special attention here.
I will argue that the long struggle between Sharia and Sufi ulama should
be understood in the context of the local politics of Aceh and that the
dissemination of Sufi views and ways of life reflects their resistance
against the overwhelming official Sharia implementation and shariatism
in Aceh today.

Aceh dan Fathani (Pattani) memiliki hubungan sejarah yang panjang dan dinamis. Keduanya memiliki persamaan dan kekhassan, terutama dalam bidang keagamaan dan spiritualitas.  Antara Aceh dan Fathani memiliki kesamaan visi untuk memajukan intelektual masyarakat Melayu, tanpa menghiraukan identitas dirinya. Dan juga memperjuangkan agama dalam bidang keilmuan dan intelektual. Kesamaan visi ini terhubung oleh jaringan ulama antar keduanya saat berada di perantauan, khususnya di Haramain. Kesamaan visi dan misi itulah yang jelas terwujud pada abad ke-18 dan 19 Masehi, sehingga antara ulama Aceh dan Fathani memiliki tiga karakateristik yang sama pada era tersebut; pertama membentuk keilmuan yang kredibel dengan tashih dan tahqiq kitab, kedua menjalin hubungan tarekat antar Melayu-Nusantara, dan terakhir memajukan bahasa sastra Aceh dan Melayu.

Syaikh Syamsuddin ibn Abdullah as-Sumatrani dikenal dengan nama Syamsuddin as-Sumatrani atau Syamsuddin Pasai. Syamsuddin as-Sumatrani hidup di Aceh antara akhir abad ke-16 sampai pertengahan abad ke-17 pada masa Sultan Iskandar Muda (w. 1045H/ 1639 M). Syamsuddin as-Sumatrani wafat pada 1040 H/1630 M. Syamsuddin as-Sumatrani adalah penganut mazhab Ibnu Arabi yaitu paham wahdat al-wujud atau wujudiyah, sekaligus murid Hamzah al-Fansuri. Dia pernah menduduki jabatan penting di Kerajaan Aceh yakni syaikh al-Islam. Syamsuddin as-Sumatrani terkenal sebagai seorang ahli ilmu tasuwuf. Paham wujudiyah Syamsuddin as-Sumatrani kemudian bertentangan dengan paham Nuruddin al-Raniri. Beberapa Karangan as-Sumatrani antara lain; Mir’ah al-Mu’minin, Mir’ah al-Muhaqqiqin, Syarh Ruba’i lil Hamzah Fanshuri, Jauhar al-Haqaiq, dan Tanbih al-Tullab fi Ma’rifah al-Malik al-Wahhab. Semua karyanya itu membahas Tasawuf.

Tulisan ini bertujuan memetakan aliran sesat di Aceh secara tekstual dan kontekstual sesuai periodisasi paham keagamaan yang berkembang melalui karya Nuruddin Ar-aniry yang berjudul Tibyan fi Ma„rifat al-Adyan (TMA). Naskah ini ditulis pada periode Sultanah Safiyatuddin Tajul Alam (1641-1675 M) sebagai penguatan fatwa persekusinya terhadap kelompok paham Wahdatul Wujud pada periode Iskandar Tsani (w.1641). Paham ini terus mendapat sorotan dan pembahasan pasca masa Kesultanan baik pada periode kolonial maupun periode kemerdekaan, sebab persoalan konteks mistiko-sufistik ketuhanan dan konsepsi alambegitu sensitif di Aceh,sehingga memiliki kesamaan kasus dan penanganannya antara periode masa lampau dengan sekarang, sebagaimana Nuruddin Ar-Raniry membuat cluster (kelompok) sesuai tipologi periode dan identitasnya, yang masing-masing berdampak pada sosio-agama dan pemerintahan.

Oleh Panitia, saya diminta untuk mengisi topik mengenai toleransi di Aceh dengan kacamata sosial budaya. Topik ini agak berat, terutama saat mendiskusikan konsep-konsep keilmuan yang bukan berasal dari tradisi intelektual Aceh. Istilah toleransi sebenarnya bukan juga berasal dari bahasa Indonesia ataupun bahasa Melayu. Secara kebahasaan, istilah -toleransi‖ berasal dari bahasa Perancis yang ditulis dengan kata tolérant. Asal kata ini dari bahasa Latin yaitu tolerare. Biasanya digunakan istilah tolerare , dimana sudah digunakan sejak abad ke-16 M. Sejak abad ke-15, istilah ini telah digunakan dengan arti ‗denoting the granting of permission by authority.' 3 Adapun arti kata toleration yaitu ‗the practice of tolerating something in particular difference of opinion or behavior.' 4 Karena itu, istilah ini mengandung makna sejarah di Barat, khususnya pada tahun 1689 mengenai kebebasan beribadah yang dikenal dengan Toleration Act. Tujuannya adalah ‗to unite all Protestant under William III against the deposed Roman Catholic James II.' 5 Sekali lagi, istilah ini tidak atau bukan berasal dari tradisi keilmuan di Nusantara.

The enforcement of Sharia in Aceh has a different side, a side to – Indonesiaan, i.e. the enforcement of Sharia in Aceh aimed to prevent Acehnese not to secede from the State Union of Republic of Indonesia. From this side we can see that processes the enforcement of Sharia in Aceh is not a process that is genuine and natural, but rather a move and political policy in order to prevent its secession efforts of Aceh from SO. Application of Islamic jurisprudence at this stage, i.e. to minimize dissatisfaction in Aceh against the policies of the Central Government, and is more of a political emergency measures to save the Acehnese in the bosom of the Republic, which aims to bring psychological comfort for the people of Aceh. Nanggroe Aceh Darussalam known as seramoe Mecca (Mecca> s Porch). The breath of Islam so it blends in Aceh so that the culture of indigenous cultural activities often berazaskan Islam. Islamic jurisprudence in kaffah declared in the year 2001, the pros and cons keep popping up until now. Government involvement there is accused of political elements to block State aid non-Muslims against the power of the free Aceh Movement. The characteristic of the culture and attitude of cons diperagaka gives birth to questions since when Sharia is already in force in Nanggroe Aceh Darussalam? Often the talk history then we will examine three dimensional time existence of Islamic law on the Earth the porch of Mecca, namely during the old order and new order. Now when the Government involves themselves what aspects influenced the application of Sharia in kaffah? What are

The 2004 Indian Ocean earthquake is an undersea megathrust earthquake that occurred, with an epicentre off the west coast of Aceh, Sumatra, Indonesia. The quake itself is known by the scientific community as the Sumatra-Andaman earthquake, which are invariably associated with megathrust events in subduction zones, have seismic moments that can account for a significant fraction of the global earthquake moment across century-scale time periods. The sudden vertical rise of the seabed by several metres during the earthquake displaced massive volumes of water, resulting in a tsunami that struck the coasts of the Indian Ocean. Especially in the Aceh, at 2004 earthquake and tsunami is the deadliest in recorded history. Prior to 2004, the deadliest recorded tsunami in the Bengkulu and Simeulu-Aceh Ocean was in November 1833 (Rajab 1249 H) and in Mentawai-Padang was in 1797 (1211 H). In the Ta’bir Gempa manuscripts wrote the effect of earthquakes focus on the potential of local wisdom to improve disaster risk reduction policies and early warning systems.

Terjemahan dari artikel berjudul: LASHING IN QANUN ACEH AND THE CONVENTION AGAINST TORTURE: A CRITICAL APPRAISAL

Dalam Syariat Islam, dikenal hukuman cambuk untuk sebagian bentuk pemidanaan, dan oleh sebagian pihak hal ini dianggap arkais. Aceh adalah sebuah propinsi khusus di Indonesia dengan keistimewaan untuk menerapkan sebagian Syariat Islam. Antara lain, Aceh dapat menerapkan hukuman cambuk untuk beberapa delik pidana misalnya: zina, judi, meminum minuman keras, dan lain sebagainya. Ada kalangan yang mengkritisi hukuman cambuk, dan menyatakannya bertentangan dengan larangan melakukan penyiksaan dan perilaku tidak manusiawi. Dengan berdasarkan sebuah penelitian yang memadukan metode normatif dan empiris, artikel ini akan mengeksplorasi sumber- sumber hukum internasional dibandingkan dengan praktik hukum cambuk di Aceh, untuk disimpulkan apakah klaim tersebut benar. Akan ditemukan bahwa hukuman cambuk berdasarkan Syariat Islam yang diterapkan di Aceh tidaklah bertentangan dengan larangan melakukan penyiksaan, kecuali menurut pandangan hukum internasional yang sangat sempit yang merupakan warisan intelektual dari penjajahan.

The essays in this volume provide a new perspective on the history of convicts and penal colonies. They demonstrate that the nineteenth and twentieth centuries were a critical period in the reconfiguration of empires, imperial govern-mentality, and punishment, including through extensive punitive relocation and associated extractive labour. Ranging across the global contexts of Africa, Asia, Australasia, Japan, the Americas, the Pacific, Russia, and Europe, and exploring issues of criminalization, political repression, and convict management alongside those of race, gender, space, and circulation, this collection offers a perspective from the colonies that radically transforms accepted narratives of the history of empire and the history of punishment. In this introduction, we argue that a colony-centred perspective reveals that, during a critical period in world history, convicts and penal colonies created new spatial hierarchies, enabled the incorporation of territories into

“The conquest of Atjeh would give the Spanish-Portuguese Crown the economic resources where with to destroy not only ‘the Heresiarchs and their followers’, but to recover all Christian territory lost to the Muslims (including Jerusalem), and to overthrow the Ottoman Empire  .” Seperti itulah ungkapan salah seorang Portugis ketika awal penjajahan ke semenanjung Malaka. Aceh dan Istanbul memiliki jarak yang sangat jauh, sekitar ± 7.810 km  jika ditarik garis lurus dari Aceh ke Istanbul, tetapi dengan jarak yang jauh tersebut Portugis kewalahan menghadapi kekuatan Aceh-Turki. Apa yang terjadi? bagaimana hal tersebut dapat terjadi? Dalam tulisan ini, penulis akan membahasnya secara sistematis berdasar sumber-sumber buku yang kredibel.

This is the edited version of an Arabic Sufi treatise by the Acehnese scholar, Shaykh Abdurrauf ibn ‘Ali al-Jawi al-Fansuri (1615-1693) entitled Tanbih al-mashi al-mansub ila tariq al-Qushashi [Direction for the traveller of the brotherhood of al-Qushashi]. It deals with the explanation and reinterpretation of the doctrine of Unity of God (wahdat al-wujud), and was written to reconcile the religious dispute between the followers of al-Raniri and those of Hamzah Fansuri and Shamsuddin al-Sumatra’i.

This version is primarily based on the manuscript Cod. Or. 7030 of Leiden University Library collection. A philological study had been carried out comparing to three other copies of the manuscript, namely: MSS A 655 and A 101of Jakarta National Library, and MS Cod. Or. 7030 of Leiden University Library, and published as Menyoal Wahdatul Wujud: Kasus Abdurrauf Singkel di Aceh Abad 17 (Bandung-Jakarta: Mizan-EFEO, 1999, 206 pages); this Arabic text, and its Indonesian translation, can be found on pp. 89-163.

This article discusses the early modern Acehnese epic tradition to demonstrate the emergence of an individualized Muslim ethics. From the late seventeenth century onwards, a protracted decline of Acehnese royal power initiated a process of political fragmentation as well as the gradual integration of rural areas in the globalizing economy. This shift coincided with the emergence of local religious teachers as a new and influential social group. Contingent upon these changes, the Acehnese epic tradition shifted from a dominant cosmological model based on ritual hierarchies to a paradigm of reflexive ethics based on individual responsibility to God.

This report examines factions within the former rebel movement GAM and its political party, Partai Aceh. It notes how the old diaspora elite is losing influence, with control over resources and institutions mattering more than closeness to the GAM founders.

This book provides primary sources of the Shaṭṭārīyah silsilah in Southeast Asia as developed in Aceh, Java, and Mindanao. It examines the networks of the Order between the 17th and 19th centuries, arguably the most important formative periods of the Islamic history in these regions.

In this philological study, the author scrutinizes thirty three digitized Islamic manuscripts to show the complexity of Shaṭṭārīyah Order and its great influence over Javanese Muslim elites, including three female Sufis of Javanese aristocratic background, namely Ratu Raja Fatimah and Nyimas Ayu Alimah of Cirebon Palace; and, last but not least Kanjeng Ratu Kadipaten, the influential wife of Pangeran Mangkubumi of Yogyakarta Palace, who played a prominent role in shaping the spirituality of a Javanese mystic and leader of the ‘holy war’ against European colonialism, Prince Dipanagara.

Contrary to previous studies, this book emphasizes the role of local networks of “commoners” in the Shaṭṭārīyah in spreading it into a wider context, some of whom had to live in exile during the Dutch colonialism, such as Kyai Hasan Maolani, the most influential local ulama from Lengkong, Kuningan, West Java, who was banished to Manado, North Sulawesi.

This article investigates the ways in which the Dutch colonial state dealt with a phenomenon known as the Atjeh-moorden (‘Aceh murders’), the persistent suicide-attacks directed at the lives of Dutch residents, committed by Acehnese hoping to become syahid (martyrs to the Islamic faith). Concentrating on the development of colonial psychiatry, and its influence on colonial discourses and practices, I show how Dutch dealings with the Atjeh-moorden were, simultaneously, part and parcel of the construction of an Acehnese subject, and indicative of the administrative ambivalence found in the approach of the colonial state toward violence and criminality.

Sultan Aceh ‘Alauddin Muhammad Syah (1206 H/ 1791 M) harus bekerja keras dalam penanganan krisis pangan, khususnya sektor pertanian (padi). Pada periodenya tersebut telah terjadi hama tikus yang menyerang pertanian Aceh secara besar-besaran dalam kurun waktu yang cukup panjang. Negeri Peusangan (kini kabupaten Bireuen) yang dinobatkan sebagai wilayah penghasil komoditi beras terbesar periode tersebut menjadi lokus utama. Hingga saat ini, kabupaten Bireuen manjadi lahan paling potensial penghasil komoditas beras di Aceh, baik dengan cara penanaman satu kali atau dua kali dalam setahun.
Surat sultan (sarakata) dari Banda Aceh menitahkan kepada hulubalang penduduk di wilayah Peusangan, Monklayu, Tanoh Mirah, Peudada, dan sekitarnya untuk dapat menghibahkan tanah perbukitan kepada Teungku Sayyid Abdurrahman ibn al-‘Alawi sebagai lahan karantina tikus. Sebab, dalam ideologi filosofi sufi, setiap binatang ciptaan Tuhan tidak boleh dibunuh dan dijaga kelestariannya. Tehnik dan tatacara karantina tikus di lahan atau perbukitan tersebut warisan kakeknya, Ahmad Habsyi, seorang tokoh terkemuka berasal dari semenanjung Arab. Dari sisi biologis, pemusnahan satu kelompok hama akan memutuskan mata rantai makanan yang mengakibatkan hama lain berkembang biak.
Atas surat keputusan (sarakata) Sultan untuk mengkarantina tikus di daerah pesisir pantai timur dengan metode khusus. Ahmad Habsyi dan cucunya Teungku Sayyid Abdurrahman ibn al-‘Alawi telah menciptakan stabilitas perekonomian pangan. Dalam naskah-naskah klasik Aceh pun diperoleh teks-teks, baik dalam bentuk do’a ataupun simbol sebagai penangkal hama dan sekaligus untuk menjaga stabilitas pangan dan pengolahan makanan tersebut

1. Makalah ini merupakan pengembangan dari ide yang pernah digagas oleh penulis dalam salah satu harian surat kabar di Banda Aceh tentang Menggagas Paradigma Keilmuan UIN Ar-Raniry. 2 Ihwal perubahan IAIN Ar-Raniry ke UIN Ar-Raniry merupakan hadiah ulang tahun IAIN Ar-Raniry, dimana civitas akademika telah berjibaku untuk mengabuh status kelembagaan kampus ini. Perubahan status tersebut telah berhasil ketika 1 Oktober 2013, Presiden Republik Indonesia, Susilo Bambang Yudhoyono menandatangani perubahan nama IAIN Ar-Raniry menjadi UIN Ar-Raniry. Persoalan yang paling krusial mengenai bagaimana merumuskan paradigma keilmuan UIN Ar-Raniry. Usaha demi usaha yang bersifat akademis telah dilakukan, yaitu adanya perhatian civitas akademika IAIN Ar-Raniry untuk terus menerus mendiskusikan paradigma keilmuan UIN Ar-Raniry. Dalam dua bulan terakhir telah dilaksanakan dua seminar yang bersifat internasional. Pertama, seminar internasional tentang Revitalisasi Ilmu Ushuluddin dalam Menghadapi Tantangan Global yang dilaksanakan oleh Fakultas Ushuluddin pada 25 September 2013. Dalam seminar ini, diundang beberapa pembicara dari dalam maupun luar negeri untuk mendiskusikan ilmu-ilmu keushuluddin. Adapun pemateri utama adalah Prof. Dr. M. Amin Abdullah 3 dan Prof. Dr. Zakaria Stapa. Kedua, seminar yang dilakukan untuk memperingati 50 tahun IAIN Ar-Raniry pada 30 September 2013. Dalam perhelatan akademik ini juga diundang Prof. Azyumardi Azra, 4 untuk mendiskusikan bagaimana perubahan IAIN Ar-Raniry menuju UIN Ar-Raniry.

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?

This paper describes a figure called Farid Husain who actively involves in the effort towards the peace of Aceh. This figure is believed to be very successful in playing his role upon searching for peace in Aceh, that he
could bring peace in Aceh in August 2005. The reason why Farid Husain needs to be raised in this paper is because he is a very active man in searching for prospective figures of peace in Aceh. He is the one behind the scene who finds all Free Aceh Movement (Gerakan Aceh Merdeka) leaders through informant approach to engage in peace talks. Therefore, it is important to understand the role played by Farid Husain until the peace of Aceh can successfully be achieved with the Helsinki agreement on August 15th, 2005 in Finland.

Although Indonesia is not an Islamic state, it uniquely granted the province of Aceh permission to officially implement sharia law in 2001. This was an effort to win over the Aceh people, who are known to be deeply religious Muslims, against the Aceh Liberation Movement (which had no sharia agenda). Since then sharia has become the “master signifier” which defines all other aspects of life in the region. All other legal sources—customary laws, national laws, and international conventions—are interpreted according to, and should not contradict, sharia. The Quran and prophetic traditions are the major sources of legal authority and take precedence over the state constitution and national laws in all local qanuns (bylaws). The thing is, although Muslims are a majority (98.19% according to the 2010 census), non-Muslims live in Aceh too, albeit a small minority. They are citizens, just like their Muslim counterparts, and should technically have equal rights. How, then, do local Islamic establishment politics and illiberal citizenship affect interreligious relations, sources of authority, and how individuals define their identity, especially in Aceh’s ethnically and religiously mixed border areas?

Tahun 2004 menjadi titik balik Aceh berbenah dan bangkit dari keterpurukan. Sebagai daerah kaya potensi alam dan warisan sejarah dan budaya masa lampau, Aceh bergulir dalam beragam cuaca politik dan kebijakan, mulai dari periode kesultanan, kolonial, hingga kemerdekaan Indonesia. Pergolakan dan peperangan panjang juga menghiasi tiga periode tersebut di Aceh, baik pertikaian internal, perang saudara, maupun konflik vertikal dan horizontal. Akibatnya, cagar budaya dan kearifan masyarakat terkubur oleh bencana kemanusia tersebut, terlebih “kekayaan alam dan kearifan” musnah saat bencana alam terbesar terjadi di abad ke-21.
Dampak dari bencana alam dan kemanusiaan di Aceh hampir pada seluruh aspek, fisik dan non-fisik, “infrastruktur keras” ataupun “lunak” yang melumpuhkan sistem edukasi, pengetahuan/informasi masyarakat, sosial keagamaan, ekonomi, politik dan lainnya. Kedua bencana tersebut jutaan data manuskrip, dan dokumen-dokumen penting lainnya di koleksi masyarakat dan pemerintahan. Putusnya informasi dan warisan sebelumnya merupakan bencana bagi generasi selanjutnya terhadap nilai sejarah dan kearifan masyarakat sebelumnya.
Pasca 2004, geliat inventarisasi naskah di Aceh semakin berkembang, termasuk di dalamnya penyusunan katalog manual dan online, sehingga jumlah naskah mencapai lebih dari 4000 manuskrip di Aceh.

This paper traces the history of "Adat" (custom) as it emerged as an anthropological and legal category in the Dutch East Indies through the work of two of the Netherlands' most prominent colonial scholars: Christiaan Snouck Hurgronje and Cornelis Van Vollenhoven. Through a detailed examination of Hurgronje's ethnographic analysis of the Aceh War (1873–1914), the paper argues that "adat" and "Islam" were conceived dialectically as two sides of the same colonial dilemma.

The religious polemics of seventeenth-century Aceh are usually presented as an indication of the high level of Islamic scholarship in this period. On the evidence of unpublished manuscripts, we will, on the contrary, defend the idea that these mystical debates took place between foreign Muslim missionaries, with little contact with the local population. The absence of cultural dialogue between local pre-Islamic religious ideas and Middle Eastern Sufism will lead us to a rethinking of the Islamization process, in Aceh and the Malay world.

Les polémiques religieuses d'Aceh au XVIIe siècle sont ordinairement présentées comme le signe du haut niveau des études islamiques durant cette période. Sur la base de manuscrits inédits, nous défendons au contraire l'idée que ces débats mystiques ont eu lieu entre des missionnaires musulmans étrangers sans grand contact avec la population locale. L'absence de dialogue culturel entre les idées religieuses préislamiques et le soufisme moyen-oriental nous amènera à repenser le processus de l'islamisation, à Aceh et dans le monde malais.

This article presents a study of the Acehnese religious identity in responding to the issues of sharî'ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo-ny. The application of sharî'ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of sharî'ah can be found in other provinces in Indonesia, sharî'ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support sharî'ah application , and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013. Pendahuluan Aceh mempunyai sejarah, budaya, etnisitas, dan tradisi agama Islam yang unik dan berbeda dibandingkan dengan provinsi lain di Nusantara, 1 sehingga melahirkan identitas etno-religius yang kuat. 2 1 Tentang keragaman wilayah Indonesia, agama, dan budayanya dapat dilihat dalam Al Makin, Keragaman dan Perbedaan: Budaya dan Agama dalam Lintas Sejarah Manusia