Articles
<![CDATA[SEJARAH PENDIDIKAN POLITIK UMAT ISLAM MENUJU INDONESIA YANG IDEAL ]]>
<![CDATA[Haif, Abu]]>
<![CDATA[ RIHLAH Vol 1, No 01 (2013): Oktober ]]>
Publisher : <![CDATA[RIHLAH ]]>
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<![CDATA[To build political culture in Indonesia is not easily as we say. It needs much time, thoughts and sacrifices. The idel democracy as one of requirements to make the clean governance is always discussed in various chance. Islam elites usually refer to âthe glory of the pastâ wich was ever practiced by Great Prophet Muhammad (puh) when he ruled Madinah State. However, in the present day, the ideal democratic governance in Indonesia is so difficult to implement. It is because thee system society and governance style are rather different than it was in the time of Madinah. Political culture in Indonesia, vertically or horizontally is not so condusive. But, Moslems in Indonesia must make efforts to always do the best.]]>
<![CDATA[PERJANJIAN HUDAIBIYAH (Cermin Kepiawaian Nabi Muhammad saw. dalam Berdiplomasi) ]]>
<![CDATA[Abu Haif, Abu]]>
<![CDATA[ RIHLAH Vol 1, No 01 (2014): Mei ]]>
Publisher : <![CDATA[RIHLAH ]]>
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<![CDATA[This paper explains the role of Muhammad saw as negosiator and mediator in Hudaibiyah Agreement in 628 M/6 H. The diplomation of Rasulullah in Hudaibiyah Agreement is considered as a success negotion in history. The succesfull of Rasulullah diplomation can be portreited that Rasulullah is a great and future leader. He can predict something that would happen from that agreement, he know well there should positive effect from the agreement for all muslims at the time. Although the Quraisy negotion missbivahe in front of Rasulullah and his sahabah, Rasulullah decided to ignore it. Based on cases above, it can be concluded that Rasulullah is a great, leader, and smart diplomat.]]>
<![CDATA[Islam di Burma ]]>
<![CDATA[Abu Haif]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 16 No 2 (2016): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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DOI: 10.24252/JAd.v17i116i2a5
<![CDATA[This paper is a literature review that is intended to see the development of Muslims since the arrival of Islam in Burma until modern times. The results of the literature review find the data that the Islamic religion brought by Muslim sailors who came to Burma in the ninth century. They then developed with trading activities in Southeast Asia and reached its peak until the seventeenth century, with a mastery of the coastal towns in Burma into the trading network wider Muslim. In addition to trade, they are also active in the manufacture and maintenance of the ship. In the field of culture, the Muslims of Burma a little different with the Burmese Buddhists. The Muslims of Burma continue to use the names of Burma, although they also use Muslim names that can be used in their own territory and the environment, the Muslims of Myanmar are increasingly different from those of Myanmar are Buddhist. Their culture tends to be influenced by the Muslim culture of India.]]>
<![CDATA[Al-Walid Ibnu Abdul Malik (Prestasi Membangun Civil Society) ]]>
<![CDATA[Abu Haif]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 10 No 1 (2010): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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<![CDATA[This writing explains one of the government of Dinasti Bani Umayyah AI-Walid lbnu Abdul Malik who was successful in building his country until got progress in politics, economy, science and civilization. Those progresses were achieving advancement because his ability to accommodate all social levels of multi etnics who lived in his territorial government, covering three continents, Asia, Africa and Europe. Beside that, there was a political wisdom in favor to social need. This can be a lesson that when the government has politic commitment that focused on at least to issues so the building in some sectors can be achieved and social welfare can be a reality.]]>
<![CDATA[SEJARAH PENDIDIKAN POLITIK UMAT ISLAM MENUJU INDONESIA YANG IDEAL ]]>
<![CDATA[Abu Haif]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 1 No 01 (2013): Oktober ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v1i01.663
<![CDATA[To build political culture in Indonesia is not easily as we say. It needs much time, thoughts and sacrifices. The idel democracy as one of requirements to make the clean governance is always discussed in various chance. Islam elites usually refer to “the glory of the past” wich was ever practiced by Great Prophet Muhammad (puh) when he ruled Madinah State. However, in the present day, the ideal democratic governance in Indonesia is so difficult to implement. It is because thee system society and governance style are rather different than it was in the time of Madinah. Political culture in Indonesia, vertically or horizontally is not so condusive. But, Moslems in Indonesia must make efforts to always do the best.]]>
<![CDATA[Perjanjian Hudaibiyah (Cermin Kepiawaian Nabi Muhammad saw. dalam Berdiplomasi) ]]>
<![CDATA[Abu Abu Haif]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 1 No 01 (2014): Mei ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v1i01.673
<![CDATA[This paper explains the role of Muhammad saw as negosiator and mediator in Hudaibiyah Agreement in 628 M/6 H. The diplomation of Rasulullah in Hudaibiyah Agreement is considered as a success negotion in history. The succesfull of Rasulullah diplomation can be portreited that Rasulullah is a great and future leader. He can predict something that would happen from that agreement, he know well there should positive effect from the agreement for all muslims at the time. Although the Quraisy negotion missbivahe in front of Rasulullah and his sahabah, Rasulullah decided to ignore it. Based on cases above, it can be concluded that Rasulullah is a great, leader, and smart diplomat.]]>
<![CDATA[Perkembangan Islam di Arab Saudi (Studi Sejarah Islam Modern) ]]>
<![CDATA[Abu Haif]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 3 No 01 (2015): OKTOBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v3i01.1357
<![CDATA[The purpose of this writing is trying to describe the development of Islam in Saudi Arabia as a historical study. As far as we know, Saudi Arabia is a monarchi constitutional state which locates on Arab Peninsula. Saudi Arabia was existed on 23th September 1932. Further, Saudi Arab had massive developments by their six kings before. Right now, under the conductiveness of King Salman as a seventh king, Saudi Arabia has been located as a great state among the superior state in this world. It is caused by the leadership form of Salman, like becomes a moderat leader and takes diplomatic approach to solve social, religion, economy and political issues in his country. As consequences of those policies, the development of Islam will appear on Saudi Arabia Kingdom.]]>
<![CDATA[Sejarah Perkembangan Peradaban Islam di Mesir ]]>
<![CDATA[Abu Haif]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 2 No 01 (2015): MEI ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v2i01.1361
<![CDATA[Egypt was a province of moslem when Umayyah and Abbasiyah empire still exist in Arab. Egypt was an important province, because there is so much Islamic civilation. In history, so many empires was conrolled by the Egypt. One of the empire was exist in Egypt is Fathimiyah. Fathimiyah was an important empire, it can be seen by a lot of sciences had develop in North Africa and became a center of Islamic civilization development. Beside it, there was an empire had ever contolled Egypt, it was Mamluk. Mamluk Empire controlled Egypt and survived from Mongol’s attack when Abbasiyah Empire in Baghdad had fallen. It means Mamluk was powerful. Before Mamluk, Ayyubiyah controlled Egypt. Shalahuddin al-Ayyubi was a famous leader and founder this empire. When Shalahuddin became a leader, he could got back Yerussalem to be a Moslem Empire.]]>
<![CDATA[HADIS SEBAGAI SUMBER SEJARAH ]]>
<![CDATA[Abu Haif]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 4 No 1 (2016): JUNI ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v4i1.2605
<![CDATA[Sejarah adalah cerita tentang kejadian, merupakan suatu cerita dan berurutan. Arti kata sejarah masih terlalu umum dan belum menunjukkan ciri khas sejarah yaitu peranan manusia dan kejadian alam tidak semuanya dapat dikatakan kejadian historis. Peristiwa atau kejadian yang penting yang terjadi pada manusia yang membawa perubahan dan perkembangan bagi kehidupan manusia itu sendiri. Sejarah diartikan sebagai suatu tentang apa yang telah dikerjakan dan dipikirkan oleh manusia pada masa yang lampau. Sejarah sebagai sebuah ilmu memiliki metode dalam menelusuri data-data sejarah. dalam mengkaji sebuah peristiwa sejarah diperlukan berbagai pendekatan, seperti Sosiologi, Antropologi, Etnografi, Arkeologi dan lai-lain. Salah satu sumber sejarah Islam adalah hadits. Hadits memuat tentang kehidupan Nabi saw. Oleh karena itu, hadits memuat tentang peristiwa sejarah perjalanan hidup Nabi saw. sehingga hadits merupakan salah satu sumber sejarah dalam Islam]]>
<![CDATA[Historisasi Kerajaan Turki Utsmani dan Simbol Kebangkitan Umat Islam ]]>
<![CDATA[Aristan]]>;
<![CDATA[Abu Haif]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 12 No 01 (2024): History and Culture ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v12i01.44353
<![CDATA[Penelitian ini bertujuan untuk mengungkap apsek historisasi kerajaan Turki Ustmani sebagai kerajaan Islam yang pernah menancapkan kejayaannya pada abad 13 sampai abad 20 yang ditandai dengan kebangkitan umat Islam. Melalui metode sejarah, penelitian ini menggunakan pendekatan sejarah melalui heuristik (pengumpulan sumber), verifikasi (kritik sumber), dan interpretasi (penafsiran). Temuan dari penelitian ini menunjukkan bahwa terbentuknya kerajaan Turki Ustmani diturunkan pada runtuhnya kekuasaan Abbasiyah oleh serangan tentara Mongol. Runtuhnya kekuasaan Abbasiyah tersebut kemudian berimplikasi pada kekuatan politik Bagdad yang menjadi episentrum peradaban Islam ketika itu. Bagdad yang menjadi pusat ilmu pengetahuan pun ikut runtuh akibat serangan Mongol. Keruntuhan tersebut membuat umat Islam tertidur pulas di masanya. Untuk membangkitkan umat Islam dari ketertidurannya, bangsa Turki melalui kerajaan Turki Ustmani mulai muncul sebagai kekuatan Islam yang baru. Kerajaan Turki Ustmani menjadi basis kekuatan umat Islam di Eropa Timur. Kerajaan Turki Ustmani dapat dikatakan sebagai tonggak sejarah bangkitnya kembali umat Islam setelah keruntuhan Bagdad. Keberhasilan kerajaan tersebut adalah perluasan wilayah yang dilakukan oleh pemimpin kerajaan dan penerusnya. Terdapat beberapa kemajuan Turki Ustmani adalah kemajuan di bidang kebudayaan dan kesusatraan, kemajuan di bidang militer dan politik, dan kemajuan yang dicapai dalam sektor ekonomi.]]>
