DYNAMICS OF DAYAH ULAMA'S THOUGHTS ON LANGSA CITY QANUN REGARDING ENTERTAINMENT MANAGEMENT

: This study aims to discuss the dynamics of the understanding of dayah scholars towards Qanun Number 3 of 2016 concerning the Implementation of Entertainment in Langsa City. Qonun was born as a response to public anxiety about the phenomenon of mushrooming entertainment venues and sources of violence among the people of Langsa city. However, what is interesting is whether this qanun is accepted by all circles of society, especially by dayah or Acehnese ulama . This study is empirical juridical research. The data collection techniques used in this study were interview and documentation techniques. At the same time, the analysis technique used is descriptive. This research is located in Langsa city because the Islamization movement grows strong in public spaces and governance. The informants of this research came from dayah scholars, chairpersons or members of MPU Langsa city, as well as residents of Langsa city. An important finding in this study is that there have been differences in the views of dayah scholars on the qanun issued by the Langsa city government, especially Qanun Number 3 of Langsa City in 2016 regarding the implementation of entertainment in Langsa city, namely some approve and support, some do not support and do not need the qanun . The influence of dayah ulama on Qanun Number 3 of 2016 is very large and has support from the people of Langsa city, so what the dayah ulama says in the community is a fatwa or opinion that must be followed.


Introduction
When Islamic sharia qanuns began to be compiled in Aceh, in general, the scholars were very enthusiastic about accepting the legalization of Islamic sharia, even though it had various tones and styles. 1 They have high hopes that Islamic sharia, as its basic concept, will be able to bring benefit and mercy to life.2Carrying out Islamic law means the servant's obedience to the commands of Allah Almighty.Therefore, the hope of scholars to implement Islamic sharia as a form of self-servitude to Allah Almighty in the form of statecraft, society, and social interaction has been given the opportunity.
Although granting the right to implement Islamic law was initially a political interest3 , in the view of the ulama (religious scholar), the Acehnese people should be able to take advantage of the political atmosphere as a bringer of mercy.This follows the basic principles of Islamic sharia itself: to bring mercy and benefit to humanity.Islamic sharia is presented by Allah to the surface of the earth to regulate human life that can have a harmonious relationship with its creator, can regulate harmonious relations between fellow humans, and can regulate a balanced relationship with the surrounding nature is not something scary and scary. 4erefore, it is necessary to formulate qanuns that can manage life well and regularly-placing man as a noble creature of God, full of his worth and dignity, in charge of managing the earth.So, the Islamic sharia in question can lift the dignity of Muslims and can save human life both from the physical, material, and spiritual sides.Islamic sharia applied in Aceh will be outlined in the qanuns of Islamic law; therefore, the perfection of the rules in applying Islamic sharia has something to do with the perfection of Islamic sharia qanuns.In addition, scholars also select the qanun material that is related to cultural customs and community customs that are in line and line with Islamic teachings so that when there is a network of aspirations from various elements of society, there is an in-depth study of the cultural customs of the community both written and unwritten. 5nditions like this can be seen in Langsa city, one of the cities in Aceh Tamiang.The dynamics of the sting ulama are seen when formulating Langsa Qonun Number 3 of 2016 concerning the Implementation of Entertainment.This qanun caused various responses and views in favour of this qanun and those who rejected it. 6Research related to the availability of entertainment refreshment in Aceh Tamiang has been carried out before, such as research conducted by Kahar Muzakir Ismail, entitled "Prohibition of Nightlife in Karang Baru District, Aceh Tamiang Regency After Forkompimda Circular Letter in Maqashid Sharia Review."An important finding in this study is the state of nightlife in Kec.Before the circular letter, Karang Baru often had a keyboard; the custom lasted relatively long and was held until late at night.The involvement of Satpol PP and WH in taking firm action if the Forkompimda circular mandates a violation.Five main elements must be maintained and embodied at the maqashid sharia level: religion, soul, reason, offspring, and property.So in banning night entertainment, the thing that wants to be maintained is to maintain the religion of Islam, then preserve the mind so that it is not damaged by negative things such as the influence of liquor, marijuana, methamphetamine, and so on that can damage the working system of the brain which results in loss of common sense in acting.Then, maintain offspring so that adultery does not occur during keyboard events, especially if it reaches late at night. 7 The next research was conducted by Rusnawati  and Sri Ningsih, titled  Based on previous research, it can be seen that the object of study of the research is different, although there is a similarity that examines the rules of organizing entertainment.The novelty in this study is an analysis of the understanding or views obtained from some dayah scholars in Langsa city towards Qanun Number 3 of 2016 concerning the Implementation of Entertainment, some agree, and some disagree with the qanun.There are several points, but what is used as the material of this research is like Bilyard's house, Karaoke and Internet Cafe (Internet Cafe).

Method
This study is empirical juridical research, or called field research, which examines applicable legal provisions and what happens in reality in society. 9The data collection techniques used in this study were interview and documentation techniques.At the same time, the analysis technique used is a descriptive analysis technique, which is a research process that is systematic and objective, namely by collecting data, evaluating, interpreting, and systematizing evidence to process data in obtaining authentic and relevant conclusions to the problem under study through a qualitative problem approach. 10The previous qualitative data analysis step requires classification, verification, and interpretation.This is done gradually until conclusions about the observed socio-cultural phenomena and symptoms are reached.This research is located in Langsa city that the Islamization movement grows strong in public spaces and also in governance; for the data needs of this research, researchers will visit dayah scholars and the Langsa City MPU office, some of which are scholars from Langsa city who become chairmen or members of the Langsa City MPU, so that the data needed is obtained either through interviews or documentation.In the field of religion, Islam is the majority religion adopted by the people of Langsa city, especially the Acehnese people.Islamic law is a guideline for the people of Langsa city in their daily lives.However, the people of Langsa cityare also cities with religious differences and are highly tolerant of religion.The Langsa city community is also an area with a variety of tribes, not only Acehnese tribes in Langsa city but also other tribes, and the most dominant are Acehnese, Malay, Javanese, Batak, and Thionghoa tribes.The language commonly used is Acehnese, but Indonesian remains a colloquial language.So, we can say that the heterogeneous life of the community causes socio-religious conditions in Langsa city to be different from other cities in Aceh.It is not surprising that Langsa city is the cultural and social centre of the eastern region of Aceh. 13 | 4

The Role of Dayah Ulama in Acehnese Society Langsa City
Ulama with dayah in Aceh cannot be separated because dayah gives birth to qualified scholars in their respective fields.14Dayah, at the beginning of its birth, became the only major educational institution that taught various types of knowledge to the santri, so through the dayah institution has given birth to many teungku or scholars in multiple disciplines, Islam is known throughout the world. 15en referring to the period of the sultanate, the cleric was the advisor to the king.The Ulama's fatwas are behind the success of Aceh's past glory.Ulama also played an active role in warfare as a strategist, and even Acehnese ulama is believed to have an inner dimension famous for its Sufism teachings.Past scholars also played an important role in the era of Sulthaniah (queen of Aceh).They are making ulama an advisor, making Aceh still respected and strong for generations.This fact makes ulama a vital role in society because ulamaa has existed and even become history itself. 16e mention of dayah ulama is also often referred to by the term "Teungku Dayah". 17In practice, teungku also commits to the designation guru ngaji or ustadz and ustdzah in Aceh.Teungku is always involved in various community activities.Teungku dayah is increasingly mushrooming in Aceh with the spirit of the Acehnese people, who like to build pesantren and recitation when they graduate from dayah school.Usually, when a student is considered capable and worthy, they Journal, vol.2, no. 1 (April 30, 2018), pp.116-38, https://doi.org/10.29103/aaj.v2i1.1150.get a mandate (diploma) from their teacher.The mandate is in the form of trust and trust to the student to open his version of the student in the student's home area. 18yah in Aceh plays a big role and even becomes the oldest institution because this institution has existed since the time of the kingdom. 19Such educational institutions in Java are known as pesantren; in Padang, it is called surau, while in Malaysia and Pattani (Thailand), it is called Pondok.The name dayah itself is taken from the Arabic "zawiyyah".The term "zawiyyah," literally meaning angle, is believed to be the place used by the Holy Prophet to teach lessons to the Companions at the beginning of the descent of Islam.In medieval times, the word zawiyyah was understood as the centre of religion and Sufi life, and the habit was to spend time overseas. 20 Acehnese society, the word dayah is also often pronounced by Acehnese people with the greeting "deah," especially in the people of Aceh Besar.Although dayah is considered the same as pesantren or surau, the institution is not the same, at least in the background of its birth.Pesantren existed before Islam came to Indonesia. 21

The Position of Dayah Ulama in the formation of the Aceh Qanun
Historically, the birth of qanun began in the days of the first Aceh Islamic kingdom; the role and influence of ulama have long been carried out since Islam entered Aceh for the first time in the archipelago and Southeast Asia.The Ulama's role as the sultan's mufti, and fatwas issued by the ulama are quite influential in policy-making and cannot be separated from the sharia.Sharia is the lifeblood of the Acehnese people.It is indisputable that the ulama is a person who understands, understands, and practices the sharia. 22ama have an important role and are directly involved in making qanun.At that time, scholars actively designed and searched for a formal form of Islamic sharia qanuns based on Islamic law.In this case, at least scholars are invited and asked for their responses to the form and content of the qanun to have the spirit of the sharia, and even the ulama themselves have the draft qanun itself. 23For the preparation and making of qanun, experts and experts must be directly involved so that the qanun is not far from the main purpose of implementing Islamic law in Aceh. 24 Hafifuddin explained several stages of ulama involvement in Islamic sharia qanun legislation in Aceh.First, Ulama is directly involved in drafting the draft qanun of Islamic sharia in Aceh, both as a companion to the draft qanun made by the government and as a draft of the qanun made by the ulama.Second, Ulama provides input and advice in drafting the qanun of Islamic sharia in Aceh.Ulama is a person who provides feedback on thoughts, suggestions, and proposals in the refinement of the draft qanun sharia, both made by the government and by the legislative body.Third, Ulama is also asked for responses and suggestions.
Ulama were asked for their thoughts by the legislative body as part of establishing the qanun.Fourth, the Ulama encouraged the government to legislate the qanun of Islamic sharia as needed.

Implementation of Qanun Langsa City Number 3 of 2016 Concerning Entertainment Organizers
There are many problems in the implementation of entertainment in Langsa city, such as damage to the environment either around the entertainment business or Langsa city in general, disruption of the community in worship, loss of morals of the youth, and damage to the environment (bi'ah) caused by waste caused by these entertainment businesses.26Also, qanun is a legal provision that applies to society and is used for the benefit of society.Qanun is not a rule for worship only but includes aspects of hablun minan nas between human beings applied by the government.In Acehnese society, the mention of qanun to a rule of law or the naming of a custom has become customary in Acehnese culture.Qanun usually contains the rules of Islamic sharia that adapt to Acehnese customs.The function of the qanun is the same as that of regional regulations. 27, in this case, the Langsa city government made a policy that can regulate business problems engaged in Entertainment in Langsa city.This policy is in the form of regional regulations or Qanun Langsa City number 3 of 2016 concerning implementing entertainment.It is hoped that this qanun can overcome the mushrooming entertainment problems in Langsa city.The policies of the Langsa City Government mentioned in the Langsa City Qanun Number 3 of 2016 concerning the implementation of Entertainment in Langsa City have several important points, including: 28 | 6

Dayah Ulama's View on the Qanun of Langsa City Number 3 of 2016
The establishment of the Qanun of Langsa City Number 3 of 2016 concerning the implementation of Entertainment in Langsa City follows the concept of legislation and has been carried out following existing regulations; in the formation of qanun they have gone through 5 stages, starting from the planning stage, drafting stage, discussion stage, determination stage, and the last is the invitation stage, 29 although there are still those who have not been maximized in several stages of the qanun formation process in Langsa city.
Qanun Langsa City Number 3 of 2016 concerning the Implementation of Entertainment in Langsa City, which is intended the focus of this study is all types of performances, games, or crowds with any name or form that are watched and or enjoyed by everyone, especially billiard house games, karaoke and internet cafes (internet cafes).The intended billiard house is a business that provides a place and facilities to play billiards as a basic business 29 Ansarullah Ansarullah, Purnama Eddy, and Efendi Efendi, "Kepastian Hukum Program Legislasi Kabupaten/ Kotaterhadap Pembangunan Hukum Di Daerah," Jurnal Suara Hukum, vol.4, no. 2 (2022), pp.408-34, https://doi.org/10.26740/jsh.v4n2.p408-434.and can be equipped with food and drink services.Then karaoke is a business that provides services for singing accompanied by musical instruments and food and drink services with or without song guides.At the same time, internet cafes, abbreviated as internet cafes, are one type of entrepreneur who rents internet services to the general public. 30At the same time, other types of entertainment in the qanun do not exist in Langsa city even though the qanun mentioned several types that are included in the category of entertainment because in making and issuing a legal product regulation, it must be based on the guidelines for the process of making Indonesian legislation.
According to the results of an interview with Tgk.Salahuddin Muhammad, S.Ud, led by dayah Bustanul Malikussaleh, also the chairman31 of the Ulema Consultative Assembly (MPU) Langsa City , supports this Qanun, he deeply regrets that in the formation of the qanun, there is no involvement of ulama elements, either incorporated in the Abana as chairman of the Dayah Aceh Ulema Association (HUDA) Langsa City and also the leader of Dayah Futuhul Muarif Al 'Aziziyyah Langsa City (Tgk.Murdani Muhammad), emphasized that Amar Ma'ruf Nahi Mungkar must be present in the formation of Qanun in Aceh considering that Aceh is an area that glorifies Islamic law must be present in every life in Aceh.The chairman of HUDA Langsa also added that the formation of qanun must follow the name qanun, which is a legal provision based on fiqh obtained through ijtihad ulama or fuqaha', which serves as a rule or law for a particular region.Moreover, this must involve scholars in its formation.Meanwhile, in the formation of the Langsa City Qanun Number 3 of 2016, there was no involvement in the formation of the Qanun.However, in terms of the integrity of the Qanun of Langsa City Number 3 of 2016, it is very important for the sake of cleaning Langsa city from gambling and the violence caused by Entertainment that invites violence and gambling, which is clearly prohibited in Islam. 32e leader of Dayah Hiyadhul 'Ulum Al 'Aziziyyah Tgk.Muhammad Yusuf said that he strongly supports the issuance of qanun Langsa City Number 3 of 2016 so that the entertainment in Langsa city remains in the line of Islamic law and away from things that cause the birth of immoral acts that are clear that immoral acts violate Islamic law, and are far from Islamic values and can also certainly cause discomfort to the people of Langsa city.33

Dayah Ulama's Rejection of Qonun Langsa City Number 3 of 2016
The good purpose of making Qonun Langsa City Number 3 in 2016 was not approved by the dayah scholars in Langsa City.There are a small number who sharply criticize this qanun, among others; Tgk.Dr. T. Wildan MA, Chairman of Dayah Raudhatul Jannah, argued differently from the | 8 opinion that previous scholars of Langsa city had given: "Talking about qanun or Perda, then we must look at the procedures and techniques in making the qanun and what the benefits of the qanun are, such as this qanun then there are benefits not made the qanun to the community and the makers of entertainment, such as this billiard entertainment this board is included in the category of entertainment or sports because this billiard is included in the category of sports but if it is sports why is it made in a shop or stall which is a matter of effort, therefore I do not agree with the establishment of this qanun." 34e results of this interview are understood; he does not agree with the Qanun of Langsa City Number 3 of 2016 regarding the implementation of Entertainment in Langsa City because talking about granting permits, it must follow several steps that have been made and given by the state, such as identifying the type of Entertainment, namely determining the type of Entertainment to be held.This could include music events, theatrical performances, art festivals, exhibitions, circus performances, etc.Moreover, identify the location or specify where and where the entertainment event will be held, for example, in a performance hall, sports arena, park, or other outdoor venue.Ensure that all necessary permitting permits are obtained from local authorities.This may involve city or county authorities, police, fire, and other departments according to the type of event and location.The safety and security of entertainment events meet applicable safety and security requirements.This may include the maximum capacity of the building, the use of fire extinguishers, evacuation routes, security checks, and other measures to protect event attendees.Land use permits, i.e., if entertainment events are held on private land or owned by other parties, be sure to obtain a land use permit from the owner.The existence of special permits, such as certain entertainment events, such as large concerts or performances with foreign artists, may require special licenses or additional approvals from the relevant agencies.There are fees and taxes, namely the fees needed for licensing and related taxes, which have been paid following the provisions of the local government.If these measures are fulfilled, permission should be given without the Qanun establishing it.The Islamic values must also be seen and upheld.Furthermore, T. Wildan also added that the Langsa City Qanun Number 3 of 2016 was a few years after the Langsa City Perwal (Mayor Regulation) Number 40 of 2020 was born, which became a derivative of the Langsa City Qanun Number 3 of 2016.With the Perwal, it can be understood that the Langsa city government wants to make guidelines for granting permits to hold entertainment in Langsa city and regulate the granting of licenses for business actors who wish to hold entertainment in the Langsa city area.However, the Perwal has a negative social impact on certain communities or groups, leading to social injustice, exclusion, or discrimination produced by the qanun and Perwal.For example, when granting permits to entertainment organizers, a recommendation from one of them is required from the Ulema Consultative Assembly (MPU) of Langsa City, and this cannot be very easy for entertainment organizers in Langsa city. 35e next interview is in line with that delivered by Tgk Wildan, namely delivered by Tgk Khalil Shaleh, SHI, the leader of Dayah Al Huda Malikussaleh Kota Langsa. 36Here, he added that the development of Langsa City or changes in the application of Islamic sharia is very significant, and it is necessary to remember that Islamic sharia can be interpreted differently by people and governments in different regions.Langsa city itself may have certain policies or rules related to the application of Islamic law, such as in granting permits for entertainment operators, which refers to the orderly regulations in granting permits, but do not be rigid in granting these gifts so that rules must be made in the form of 35 Tgk.Dr. T. Wildan, MA. 36 Tgk.Khalil Shaleh, SHI, Leader of Dayah Al Huda Malikussaleh Gampong Sungai Pauh District.West Langsa-Langsa City, Personal Interview in Langsa, 2023.
qanun.Because of the determination of Aceh as an area that adheres to Islamic law principles, everything that violates Islamic law cannot be carried out immediately in Aceh in general and in Langsa city in particular.So, if we refer to the name entertainment, then the basic principles of Entertainment must exist, such as Entertainment is allowed in Islam must maintain moral purity, not violate ethical norms, and not lead to sinful acts or religious prohibitions.The Entertainment must also not contain elements that are contrary to the teachings of Islam, such as spreading hatred, insulting other religions, or encouraging acts of violence.All forms of Entertainment that are expressly prohibited in the Quran and Hadith of the Prophet (peace be upon him), such as gambling, liquor, and adulterous behavior, are, of course, not allowed.The extravagant Entertainment that encourages riya (pretending to be good only for human praise) should also be avoided.

The Influence of Dayah Ulama on the Qanun of Langsa City Number 3 of 2016
Dayah ulama in Langsa city influences religious control in society; all activities carried out by ulama can answer various problems that arise and are faced by the community.Likewise, the role carried by dayah ulama to convey Islamic sharia in Langsa City and even in Aceh, in general, is a solution in life even though there are challenges faced by dayah or teungku ulama both from within Muslims themselves and from outside Islam.Done by the Langsa city ulama, who are members of the Dayah Aceh Ulema Association (HUDA) Langsa city, who conducted a friendship with the Langsa City government, in this case, the Mayor of Langsa to ask the Mayor of Langsa to review and monitor cafes or coffee shops that present live music to be stopped and online games that have disturbed and youths who violate Islamic law to be dealt with and protect the city The victims of immoral acts and violations of Islamic law in Langsa city.In the meeting, Mayor Langsa welcomed and strongly supported the request from HUDA Kota Langsa, said ulama or MPU are scholars who issue fatwas and umara who will carry it out so that the prohibition on Entertainment that brings immoral existence such as live music and others is to carry out MPU fatwas.Basically, the issue of prohibition on Entertainment is the fatwa of MPU Aceh Number 12 of 2013 concerning cultural arts and other Entertainment in the view of Islamic Sharia. 37fifuddin said that the role of ulama there are four roles or functions inherent in ulama, namely, tabligh (conveying), tabayyun (explaining), tahkim (issuing laws), and uswah (exemplary). 38Ulama in terms of their network, if the ulama dayah or teungku has the same school and understanding as the Ulama or teungku in their place.So if they differ in madhhab or understanding, even in furu' masail only, society does not accept them.The community is very attached to the dayah or teungku because the dayah ulama has more religious knowledge than the community itself.
In Langsa city, the existence of ulama or teungku has a very large influence and has the government's support.If we look at it from a political point of view, political leaders in society also play a role in maintaining scholars.The leaders often use clerics as advisors.It is common knowledge that if there are politicians who will run as legislative or executive candidates, they will come to see clerics.Some of its missions are indirect for reasons of friendship.However, some blatantly ask for support to be selected.As community leaders, scholars will also be present in various community disputes.In social life, conflicts and disputes inevitably occur, ranging from problems in the household to severe conflicts, all involving scholars as peacemakers.The involvement of clerics as peacemakers is still very much needed in society, and his influence is very strong.The scholars asked all levels of society to maintain the peace that has blossomed in Aceh.

Conclusion
After conducting in-depth research, various views of dayah scholars were found on the Qanun of Langsa City Number 3 of 2016 concerning implementing Entertainment in Langsa City.Most of the dayah ulama approve and support, and a small number of dayah ulama do not support because it does not follow the procedure for determining the qanun, namely not including the ulama in the determination of the qanun.In addition, some scholars argue that there is no need for the qanun because there is either qanun or not the same and do not heed Islamic law because the government will not be able to stem the existence of electricity, be it gambling or violence arising from the existence of entertainment business actors in Langsa city, such as billiard entertainment, karaoke and internet cafes (Internet cafes) which result in the emergence of gambling and violence that is clear in Islam is forbidden.The influence of dayah ulama on the Qanun of Langsa City is very large and has the support of the Langsa city government.Therefore, what the ulama dayah says in society is a fatwa or opinion that must be followed.The dayah ulama is worth following, including the opinion on the qanun issued by the Langsa Qanun City government Number 3 of 2016 concerning Entertainment Organizers.
"Socialization of Local People About Tourism Qanun to Foreign Tourists in Lhoknga Aceh Besar."The findings in this study are socialization used by the community using personal communication strategies, group communication, and verbal and non-verbal communication.The first obstacle local communities face is the lack of socialization and notification about tourism qanun from the Tourism Office and the Aceh Besar Islamic Sharia Office, and many people understand foreign languages, especially English. 8 2522 Nufiar Nufiar, "Qanun: Tata Cara Pembuatan Qanun: 25 Robby Irhamna, "Politik Hukum Pembentukan Qanun Aceh Nomor 6 Tahun 2014 Tentang Hukum Jinayat," Brawijaya Law Student Journal, November 1, 2017, http://hukum.studentjournal.ub.ac.id/index.php/hukum/article/view/2615.
Tabel 1.The Points of Langsa City Qanun Number 3 of 2016 Concerning the Implementation of Entertainment