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UMAR BIN ABDUL AZIS: ZAMAN KEEMASAN ISLAM MASA DINASTI UMAYYAH Kori Lilie Muslim; Melia Afdayeni
Islam Transformatif : Journal of Islamic Studies Vol 3, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

The Umayyad dynasty was approximately 91 years old, with 14 leading caliphs. The reign of Umar ibn Azis was regarded as the golden age of the regime, as many of the policies he had done, and that had been prosperity for the people. Different from the governments of the other caliphs, regarded by most historians as the caliphs who made the people in misery. For this, the article aims to analyze the glory achieved by Umar ibn Azis in the reign of the Umayyad dynasty. The methods used are historical research methods, ranging from source search (heuristics) that are limited to historical books in libraries, then criticism of Sember (internal and external criticism), verification and Last is historiography. From the research conducted it can be shown that during the reign of the caliph Umar ibn Abdul Aziz who did not have a long time to print the history of the glorious civilization, both in terms of the knowledge and life level of society that has been able to enjoy Prosperous life is safe and peaceful. The Baitul Mal by the previous Umayyad caliphs was used as a sovereign or property that is free to be spent by the Palace families. It is different in the time of the end of the Umar because at the time of his treasure Baitul Mal made As the people's. Umar bin Abdul Aziz was also very attentive to the hadith as a source of teaching both Islamic teachings. He issued adequate funds to record the hadith to be registered and documented well and neatly and made a scientific reference in religious studies and Islamic legal studies. Not only the hadith that received attention, but the science of interpretation, history, and politics is also recorded. In terms of the expansion of the territory of Islam, very few wars in his time because in the development of Islam is more lively by using the advice that is full of wisdom so that many people enter Islam. Thus the reign of the caliphate of Umar ibn Abdul Aziz, which was the Golden age for the Umayyad dynasty.

BARALEK SEBELUM AKAD NIKAH DI KAMPUNG AKAT NAGARI KAMBANG UTARA KECAMATAN LENGAYANG KABUPATEN PESISIR SELATAN (TINJAUAN HISTORIS ANTROPOLOGIS) Mami Nofrianti; Melia Afdayeni
Alfuad: Jurnal Sosial Keagamaan Vol 2, No 2 (2018)
Publisher : IAIN Batusangkar

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The implementation of marriage in each region is different from each other. The difference is caused by the cultural pattern of the area concerned. In general, the implementation of marriage is preceded by a marriage contract and inaugurated by means of baralek. Unlike the Lengayang area, one of them in Kampung Akat, the implementation of the marriage contract was preceded by a baralek event. This is a marriage phenomenon that distinguishes it from other regions. The baralek tradition before the marriage contract is carried out by the community because it is already a culture that is received from generation to generation and to maintain the consistency of their customs. This tradition is still maintained by the people today even though the culture of the community has been entered and influenced by outside culture. Regarding the beginning of the emergence of this tradition it is not known for certain but the tradition has existed since the ancestors of the Kampung Akad who descended from Sungai Pagu. The author found several reasons for why the community carried out the barialek before the marriage contract, including to maintain the integrity of Minangkabau women, the influence of outside culture due to the tradition of wandering it had, ijab qabul was the most favored event because it was enlivened with baralek events, and various kinds other assumptions.

The Practice of Multicultural Education at Majelis Taklim in Sitiung Dharmasraya, West Sumatra Darul Ilmi; Melia Afdayeni; Kori Lilie Muslim
Islam Realitas: Journal of Islamic and Social Studies Vol 7, No 1 (2021): June 2021
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This article aims to describe the existence of the majelis taklim (Islamic forum) and how this majelis taklim strengthen its role in providing multicultural education for multicultural communities in Sitiung Dharmasraya, West Sumatra. In contrast to several studies which show that the majelis taklim is an agent of spreading intolerant narratives in society, this article tries to present the face of the majelis taklim that is friendly to diversity by strengthening multicultural education. This study uses a participatory action research method. Data were obtained through interviews, focus group discussion, observations, documentation, and actions or improvements through workshops in the July-November 2018 period at majelis taklim in Sitiung Dharmasraya, West Sumatra. The findings of this study indicate that the majelis taklim in Sitiung are attended by people who come from various elements and backgrounds and different mindsets, but the attitude of togetherness is maintained and synergized. In addition, the existing majelis taklim are used as a forum for increasing awareness of community members who are starting to feel the impact of modernization and globalization, and are starting to plunder solidarity and tolerance. The strengthening of multicultural education carried out through participatory action research in this study shows that the taklim assembly can function as a center for peace values, a center for change agents to become better Muslims, a community development center, communication and information center, a cadre center and a social control agent. Artikel ini bertujuan untuk mendeskripsikan eksistensi majelis taklim dan memperkuat perannya dalam menghadirkan pendidikan multikultural bagi masyarakat multikultural di Sitiung Dharmasraya, Sumatera Barat. Berbeda dengan beberapa studi yang menunjukkan bahwa majelis taklim menjadi agen penyebar narasi intoleran di masyarakat, artikel ini berusaha menghadirkan wajah majelis taklim yang ramah keragaman dengan usaha memperkuat pendidikan multikultural. Studi ini menggunakan metode participatory action research. Data diperoleh melalui wawancara, focus group discussion, observasi, dokumentasi, serta aksi atau penguatan melalui workshop pada periode Juli-November tahun 2018 di majelis taklim yang ada di Sitiung Dharmasraya, Sumatera Barat. Temuan studi ini menunjukkan bahwa majelis taklim-majelis taklim yang ada di Kecamatan Sitiung diikuti oleh masyarakat yang datang dari berbagai unsur dan latar belakang serta pola pikir yang berbeda, namun sikap kebersamaan tetap terjaga dan bersinergi. Selain itu, kelompok majelis taklim yang ada dijadikan sebagai wadah untuk peningkatan kesadaran anggota masyarakat yang mulai merasakan dampak modernisasi dan globalisasi, serta mulai menjarah solidaritas dan toleransi. Penguatan pendidikan multikultural yang yang dilakukan melalui participatory action research dalam studi ini, menunjukkan bahwa majelis taklim dapat berfungsi sebagai pusat nilai perdamaian, pusat agen perubahan untuk menjadi umat Islam yang lebih baik, pusat pengembangan masyarakat, pusat komunikasi dan informasi, pusat kader dan agen kontrol sosial.

UMAR BIN ABDUL AZIS: ZAMAN KEEMASAN ISLAM MASA DINASTI UMAYYAH Kori Lilie Muslim; Melia Afdayeni
Islam Transformatif : Journal of Islamic Studies Vol 3, No 1 (2019): Januari-Juni 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

The Umayyad dynasty was approximately 91 years old, with 14 leading caliphs. The reign of Umar ibn Azis was regarded as the golden age of the regime, as many of the policies he had done, and that had been prosperity for the people. Different from the governments of the other caliphs, regarded by most historians as the caliphs who made the people in misery. For this, the article aims to analyze the glory achieved by Umar ibn Azis in the reign of the Umayyad dynasty. The methods used are historical research methods, ranging from source search (heuristics) that are limited to historical books in libraries, then criticism of Sember (internal and external criticism), verification and Last is historiography. From the research conducted it can be shown that during the reign of the caliph Umar ibn Abdul Aziz who did not have a long time to print the history of the glorious civilization, both in terms of the knowledge and life level of society that has been able to enjoy Prosperous life is safe and peaceful. The Baitul Mal by the previous Umayyad caliphs was used as a sovereign or property that is free to be spent by the Palace families. It is different in the time of the end of the Umar because at the time of his treasure Baitul Mal made As the people's. Umar bin Abdul Aziz was also very attentive to the hadith as a source of teaching both Islamic teachings. He issued adequate funds to record the hadith to be registered and documented well and neatly and made a scientific reference in religious studies and Islamic legal studies. Not only the hadith that received attention, but the science of interpretation, history, and politics is also recorded. In terms of the expansion of the territory of Islam, very few wars in his time because in the development of Islam is more lively by using the advice that is full of wisdom so that many people enter Islam. Thus the reign of the caliphate of Umar ibn Abdul Aziz, which was the Golden age for the Umayyad dynasty.

MASYARAKAT MUSLIM DI TENGAH KRISIS POLITIK: RESISTENSI MASYARAKAT NAGARI DILAM PASCA PERANG PRRI (1958-1965) Melia Afdayeni
Khazanah: Jurnal Sejarah dan Kebudayaan Islam Vol. 12 No. 2 (2022): Juli - Desember
Publisher : Program Studi Sejarah Peradaban Islam Fakultas Adab dan Humaniora UIN Imam Bonjol Padang

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This research was motivated by the PRRI war that took place in Sumatra Batar in 1958- 1961 AD, this war was known as the civil war, because it was the central army or APRI who fought against the PRRI soldiers who came from West Sumatra. This war involved all the people in Minangkabau, without exception the people living in the Dilam village. This war caused a very severe impact on the lives of the people of Nagari Dilam, apart from material losses, the community also suffered psychological losses. After realizing that PRRI was repulsed by APRI, they left the nagari and hid in the forests of West Sumatra. The people of Nagari Dilam really feel how tense it is to live in a nagari that is continuously monitored by the OPR (Operation for the People's Security), to deal with this situation, the community has put up resistance (resistance) by returning to the mosque and surau. For this reason, this paper aims to explore the forms of resistance carried out by the community and explore the reasons for the Dilam village community to testify. To answer the existing problems, it takes stages of resistance research commonly used in historical research including: heuristics (Source Collection), source criticism, interpretation and the last is historiography (Writing). This research results that the form of resistance carried out by the Dilam nagari community is to return to the mosque and surau to study and explore Islam, which they have long adhered to, while the reason the Dilam nagari community carries out this resistance is: First, the community is afraid of OPR which often exerted pressure and intimidation against them. Both communities were afraid of the frequent killings carried out by the OPR against PRRI soldiers, and vice versa. The three inter-community killings became commonplace because there was no punishment for those who committed the killings.

PPTI di Nagari Dilam: Masyarakat Muslim di Tengah Krisis Politik (1958-1961) Melia Afdayeni; Wilda Febriani
Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora Vol. 27 No. 1 (2023): Majalah Ilmiah Tabuah: Ta'limat Budaya, Agama, dan Humaniora
Publisher : Fakultas Adab dan Humaniora UIN Imam Bonjol Padang

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Penelitian ini bertujuan untuk menjelaskan bagaimana Peran Partai Politik Tarekat Islam (PPTI) Pada Masa Krisis Politik di Nagari Dilam Sumatera Barat (1958-1961 M). Meletusnya perang PRRI (Pemerintahan Revolusioner Republik Indonesia) pada tahun 1958 dan berakhir tahun 1961 merupakan sejarah kelam bagi masyarakat Minangkabau secara umum dan masyarakat Nagari Dilam secara khusus. Pada masa perang PRRI sampai terusirnya PKI dari negeri ini tahun 1965 masyarakat hidup di bawah kendali PKI, ada masyarakat yang memilih bergabung dengan PKI dan ada juga masyarakat yang tidak mau terlibat dalam partai ini. Di Nagari Dilam sendiri masyarakat yang tidak mau ikut campur dengan PKI berusaha untuk merapat pada Partai Politik Tarekat Islam (PPTI) yang telah ada di nagari ini semenjak lama. Untuk mengetahui alasan masyarakat Nagari Dilam bergabung dengan PPTI, serta apa saja peranan PPTI dalam masyarakat Nagari Dilam, dilakukanlah penelitian dengan menggunakan metode penelitian sejarah yaitu: Heuristik (Pengumpulan Sumber), Kritik Sumber (Kritik Internal dan Eksternal), Interpretasi dan terakhir Historiografi (Penulisan). Dari penelitian tersebut dihasilkan bahwa alasan masyarakat bergabung dengan PPTI adalah demi keamanan hidup mereka di dalam nagari dan pada saat itu PPTI sangat berperan dalam bidang agama yaitu dengan menampung seluruh masyarakat yang mau untuk belajar serta mengamalkan ajaran tarekat Naqsyabandiyah dengan bimbingan ketua PPTI sekaligus khalifah Naqsyabandiyah yaitu Angku Mudo Jahidin, kedua Angku Mudo Jahidin sebagai ketua PPTI membuka kesempatan selebar- lebarnya bagi masyarakat yang ingin mendaftarkan diri sebagai anggota PPTI. Kata Kunci: PPTI, Krisis Politik, Nagari Dilam

BARALEK SEBELUM AKAD NIKAH DI KAMPUNG AKAT NAGARI KAMBANG UTARA KECAMATAN LENGAYANG KABUPATEN PESISIR SELATAN (TINJAUAN HISTORIS ANTROPOLOGIS) Mami Nofrianti; Melia Afdayeni
Alfuad: Jurnal Sosial Keagamaan Vol 2, No 2 (2018)
Publisher : Universitas Islam Negeri Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar

The implementation of marriage in each region is different from each other. The difference is caused by the cultural pattern of the area concerned. In general, the implementation of marriage is preceded by a marriage contract and inaugurated by means of baralek. Unlike the Lengayang area, one of them in Kampung Akat, the implementation of the marriage contract was preceded by a baralek event. This is a marriage phenomenon that distinguishes it from other regions. The baralek tradition before the marriage contract is carried out by the community because it is already a culture that is received from generation to generation and to maintain the consistency of their customs. This tradition is still maintained by the people today even though the culture of the community has been entered and influenced by outside culture. Regarding the beginning of the emergence of this tradition it is not known for certain but the tradition has existed since the ancestors of the Kampung Akad who descended from Sungai Pagu. The author found several reasons for why the community carried out the barialek before the marriage contract, including to maintain the integrity of Minangkabau women, the influence of outside culture due to the tradition of wandering it had, ijab qabul was the most favored event because it was enlivened with baralek events, and various kinds other assumptions.

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