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Arung, Topanrita dan Anregurutta dalam Masyarakat Bugis Abad XX Wahyuddin Halim
Al-Ulum Vol. 12 No. 2 (2012): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

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Abstract

This article attempts to review some understanding of key concepts related to political and religious authority in the Bugis people of South Sulawesi, particularly since the 20th century, such as arung (nobility), topanrita (scholar) and anregurutta (Islamic scholar). After analyzing the shift in the meaning of these concepts, this article seeks to trace the relationship between traditional authorities (white) with topanrita figure that, in the traditional sense, synonymous with the concept of intellectuals in modern society. After pointing out the meaning of the concept of transition topanrita so much represents the traditional ulama in Bugis society, the article concluded, among other factors of golden era of kingdoms Bugis-Makassar in the past is because of the critical relationship between political authority and symbiotic (arung) and socio-religious (anregurutta or topanrita) in these kingdoms.
IMPLEMENTATION OF MULTICULTURAL EDUCATION PROCESS IN ISLAMIC INSTITUTE OF FATTAHUL MULUK PAPUA Sitti Rokhmah; Hamdan Juhannis; Muh. Yaumi; Wahyuddin Halim
Jurnal Diskursus Islam Vol 8 No 3 (2020): December
Publisher : Pascasarjana UIN Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/jdi.v8i3.12806

Abstract

This paper examines in depth the implementation of the multicultural education process at IAIN Fattahul Muluk Papua at conceptual and institutional levels. This type of research is qualitative research, the approach used in this research is a multidisciplinary approach with pedagogical, psychological, and sociological approaches. Data sources consist of primary data and secondary data. Data collection techniques through observation, interviews, documentation, literature search and Focus Group Discussion (FGD). The research instrument, namely, the researcher as a key instrument by using the observation theme guide, interview and documentation reference. Processing and data analysis with a model that is condensation Miles and Huberman, data presentation, conclusion and verification. Testing the validity of the data, namely triangulation techniques, checking the correctness of the information, discussing and consulting data, and extending research time. Based on the explanation above, it can be concluded that the implementation of the cultivation of multicultural education values at IAIN Fattahul Muluk Papua through the first conceptual level is realized through planning and formulating the vision, mission, and objectives of IAIN Fattahul Muluk Papua, the second institutional level is implemented through content integration. education in the curriculum) and the internalization of values in learning carried out by stages (a) transforming multicultural values; (b) multicultural value transaction and (c) the application of transinternalization of multicultural values. The three operational levels include curriculum design that is designed based on multicultural values that are applied through the formal curriculum and hidden curriculum (not included in the curriculum) which is unwritten, not programmatically planned but its existence is influential in the application of multicultural education. The four architectural levels are realized through the formation of an adequate and complete multicultural-based physical environment.
THE COMPLEX RELATIONSHIP BETWEEN SUFISM AND SHI‘ISM AS REFLECTED IN THE CONCEPT OF WALĀYAH Wahyuddin Halim
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 5 No. 1 (2015): June
Publisher : Sekolah Tinggi Agama Islam Sadra

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Abstract

This paper tries to examine the concept of walāyah in Sufism and Shi’ism. Walāyah is one of the most important principles in both Sufism and Shi’ism, occupying such a fundamental status within the whole structure of their metaphysical doctrines. Walāyah constitutes the idea on the necessary continuation of the spiritual authority of the Prophet Muhammad to particular authorities after the prophet’s death. Drawing from the same religious sources, both parties seem to develop the same concept of what constitutes walāyah and what the characteristics of those who deserve that spiritual authority, although they articulated the concept in different terminologies and functions.