JUSPI (Jurnal Sejarah Peradaban Islam)
JUSPI (Jurnal Sejarah Peradaban Islam) publishes scientific articles in the fields of historical, social and humanities. JUSPI invites academics to publish their research articles, especially historical, social and humanities studies with Islamic themes, for example about Islamic groups or communities, Muslim minorities, culture and traditions, education, organization and politics, civilization, heritage and architecture, social change, intellectual and thought, biography, historiography, press and literacy, as well as science and technology. The editor also received a book review to be published in a special section of the publication. The articles can be written to be submitted in Indonesia and English. JUSPI is published by the Department of Sejarah Peradaban Islam, Universitas Islam Negeri Sumatera Utara. It is published twice a year in July and January.
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<![CDATA[Analysis of the Government of Thailand's Policy Against Malay Islamic Minorities in Southern Thailand: A Review of Liliweri's Discrimination Theory ]]>
<![CDATA[Ulath, Sanusi]]>;
<![CDATA[Zulkifli, Zulkifli]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.16671
<![CDATA[This study discusses the situation of Muslim minorities in southern Thailand and the various policies of the Thai government. Historically, Thai royal relations with Muslims in the south have had a rather complex dynamic. The study highlights the various policies of the Government of Thailand in regulating the enforcement of Islamic law and the education of prayerful Muslims in southern Thailand. This research uses the library research approach in the form of a literature review, i.e., gathering various pieces of literature related to the topics discussed from various sources such as books, journal articles, time media, etc., then the researchers will read one by one the work of the writer, which is then reviewed or analyzed descriptively using the basis of Liliweri's political theory of discrimination as a knife analysis. The results found that, as a state duty, the policy of the Government of Thailand in regulating the application of Islamic law and post-education runs in accordance with the state constitution and the purposes of national education. However, such a policy gives Muslims a loss of value on the part of the custody of religious originality, according to the analysis of the theory of indirect discrimination. This policy is designed with complex procedures that seem to benefit the material side but save the invisible disadvantage.]]>
<![CDATA[Political Dynamics of the Era of Ali Bin Abi Thalib (Contribution of the Political System in Islamic Civilization) ]]>
<![CDATA[Aldzakhiroh, Nilna]]>;
<![CDATA[Nopriansyah, Beri]]>;
<![CDATA[Ramadhani, Gita Fitri]]>;
<![CDATA[Mubaraq, Zulfi]]>;
<![CDATA[Kholid, Nur]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.18659
<![CDATA[The study of political studies during the time of Caliph Ali bin Abi Thalib is very important to study in more depth. Because this study greatly contributes to political problems in Indonesia such as corruption and social injustice which are often debated. The aim of this article is to understand 3 things: First, the political paradigm of Ali bin Abi Talib's time. Second, internal and external factors that influenced the politics of Ali bin Abi Talib's time. Third, the positive and negative implications of politics for Muslims at that time. The method used is qualitative research with a literature review approach. The results found were 3 things: First, the political paradigm of Ali bin Abi Talib's time had 3 forms: (1) war politics (2) peace (3) justice. Second, internally there were 3 factors that influenced it: (1) differences of opinion (2) Caliph Ali's policies (3) Caliph Ali's characteristics. Externally, there are 5 factors that influence it: (1) the death of Muslims (2) support from the Kuffah community (3) the Governor's negligence (4) community problems (5) selfishness. Third, there are 3 positive implications for Muslims: (1) making it easier for Caliph Ali (2) the emergence of different forms of Islamic law (3) an orderly government system. Meanwhile, the negative implications for Muslims are 3 things: (1) changes in the Islamic government system (2) the emergence of new groups (3) division of Muslims. The conclusion of this article shows that it provides new views and insights into the study of Islamic Civilization during the era of Caliph Ali bin Abi Talib in the current political sector.]]>
<![CDATA[The Perspective of the Malay Community in the Livelihood of Street Angklung Musicians in Malioboro Yogyakarta ]]>
<![CDATA[Fransisca, Malia]]>;
<![CDATA[Panorama, Maya]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.18276
<![CDATA[The purpose of this study is to see how the views of the Malay community in the livelihoods of angklung musicians who are played in Yogyakarta by using the theory of structural functionalism. Angklung music performances in Yogyakarta are multifunctional. This means that now angklung music does not only present angklung as a traditional musical instrument, but also as a profession. Such as the transformation of the song being performed and the addition of dancers to attract the audience’s attention. The method used in this research is descriptive qualitative with a library research approach. Data collection techniques in this study ar observation, interviews and documentation. The sample in this study in the Malay community who have lived in Yogyakarta, both for study and work. Form the observations and interviews that have been conducted, it shows that there are two views, namely positive and negative. This positive view is obtained because it is considered that the angklung musician profession is a form of high level creativity of the nation’s childern which not everyone can do it. With traditional instruments, but the arrangement and presentation of different music provides a special attraction for the audience. Then the negative view emerged because the movements of the dancers accompanying the angklung music were classified as erotic and contained element of sensuality toward the audience.]]>
<![CDATA[Analysis of the Spiritual Experience of Performing Umrah for Converts to Islam (Phenomenological Study in Muallaf Kita Bersama Semarang City) ]]>
<![CDATA[Hakim, Lukman]]>;
<![CDATA[Muhajarah, Kurnia]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.19139
<![CDATA[The spiritual experience experienced by converts in performing Umrah is certainly different from the spiritual experience experienced by Muslims who were born and raised in an Islamic environment. The spiritual experience of converts is more complex and dynamic, because it is influenced by various factors, such as background, motivation, expectations, and the challenges they face. This spiritual experience was studied using a phenomenological approach. The subjects of this study were 5 converts who had performed Umrah in the MKB community. The method and data collection tools in this research are interviews. And for the results of interviews and observations described in descriptive form. According to the results of data analysis that has been carried out in the results and discussion, the author can draw conclusions, namely: Converts who perform Umrah have aspects of spiritual experience described by William James, namely aspects of ineffability expressed through feelings of amazement and difficult to explain by words when arriving at the Kabah area and kissing Hajar Aswad, aspects of noetic quality expressed through feelings such as there are supernatural worshipers who help to kiss Hajar Aswad, The transiency aspect is expressed through feelings of anxiety and suddenly crying when reminded of the sins that have been committed, and the passivity aspect is expressed through focusing only on Allah SWT by dhikr and asking for forgiveness.]]>
<![CDATA[Between Baghdad and Khurasan: Early Sufism in Islamic History at 7-9 M Century ]]>
<![CDATA[Mahendra, Fahmi Rizal]]>;
<![CDATA[Aldiansyah, Muhammad]]>;
<![CDATA[Wulandari, Rifdah Shofiyyah]]>;
<![CDATA[Prakasa, Mursyidan]]>;
<![CDATA[Faradis, Shilna]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.14747
<![CDATA[This article describes the early movements of Sufism or Sufism in Islamic history. By using the historical method, this article explains the origins of Sufism, both from the teachings, sources, first figures and early developments in the history of early Sufism. The focus of this article is the early development of Sufism in two different areas, namely Baghdad and Khurasan. Each region gave birth to different figures, styles of thought and teachings of early Sufism. In general, the Baghdad school is famous for its "conscious" teachings, which are different from the Khurasan school, which is known for being "drunk" or "unconscious". Historically Sufism was born as an individual movement that was born to respond to the complex political situation of Muslims after the death of the Prophet Muhammad. Initially this movement was individual before eventually developing into a group movement or forming schools with different styles of teachings]]>
<![CDATA[Mosque-Based Islamic Transmission: Historical Tracks of Diponegoro and KH. Hasyim Asy'ari in the Cemetery of Kediri ]]>
<![CDATA[Rafli, Mohammad]]>;
<![CDATA[Susri, M. Erlin]]>;
<![CDATA[Rochimah, Nur]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.19209
<![CDATA[The Kapurejo Salafiyah Mosque and Islamic Boarding School are proof of the transmission of the spread of Islam by Diponegoro and KH. Hasyim Asy'ari, founder of the Indonesian Islamic community organization Nahdlatul Ulama (NU). The mosque is a symbol of Islamic culture as a place of worship, education and social activities. The aim of this study is to examine the history of mosque-based Islamic transmission by tracing the historical traces of Diponegoro and KH. Hasyim Asy'ari in Pagu Kediri. This type of research uses qualitative research with descriptive analysis methods. The results obtained are that the An Nur Kapu mosque was once a simple mosque founded by Hasan Muhyi, a follower of Diponegoro during the Java War. The langgar was converted into a mosque after KH's wedding. Hasyim Asy'ari with Hasan Muhyi's daughter, Nyai Masruroh. After Diponegoro's arrest, a Kyai follower used the An Nur Kapu Mosque as a base to spread Islam in the Kapu area, Kediri. Diponegoro's followers spread and established mosques and Islamic boarding schools as a base for resistance outside Dutch control. Several ancient Islamic boarding schools in East Java together changed the focus of the struggle from physical conflict to education. KH Hasyim Asy'ari carried out reforms, especially in the field of education, by implementing education that had a more structured system. The strategy of the kyai and the An Nur Kapu mosque in spreading Islam is to provide teaching and learning systems that are in accordance with the culture of the community.]]>
<![CDATA[A Region of Endless Dispute: An Analysis of Conflict Theory by Lewis A. Coser in the Context of Islam in Kashmir ]]>
<![CDATA[Sugandi, Rafid]]>;
<![CDATA[Hakim, Lukmanul]]>;
<![CDATA[Erasiah, Erasiah]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.17728
<![CDATA[The purpose of this paper is to explore the causes of conflict and the state of Islamic civilization in Kashmir. The conflict between Pakistan and India in Kashmir is often fought over the Kashmir region, so Kashmir has become an area that is still disputed to this day. This type of research is descriptive qualitative research, namely the analysis and presentation of data in the form of sentences and a deep understanding of what it is. The method used is the historical method with the stages of source collection, source criticism, interpretation and writing. The approach used in this research is the conflict theory of Lewis A. Coser. The result of this research is the conflict between India and Pakistan over Kashmir because of Kashmir's natural resources which are very profitable for the country's economic income, both for India and Pakistan. The prolonged conflict has an impact on the political field, namely Kashmir losing the right to special autonomy and legal guarantees, religion, namely increasing discrimination, economy, namely the decline in the number of tourists, and education, namely the irregular education system.]]>
<![CDATA[An Analysis of Political Ethics from the Perspective of Muhammad Arkoun ]]>
<![CDATA[Surianto, Annisa Pratiwi]]>;
<![CDATA[Junaidi, Junaidi]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.19183
<![CDATA[This study is grounded in the profound need to comprehend the role of Mohammed Arkoun, a postmodern/contemporary scholar, in revitalizing the potential of Islamic thought in the 21st century. The article underscores Arkoun's significance as an Islamic philosopher who successfully integrates the "authenticity of Islam" with a broad understanding of contemporary social sciences, giving rise to the concept of Applied Islamology. With a life background immersed in two traditions, Islam (Algeria) and France (the West), Arkoun endeavors to reconcile various aspects of life from both civilizations.The research methodology employs descriptive, historical, comparative, and synthetic analysis approaches. Data collection involves extensive literature research on Arkoun's works, both his writings and relevant contributions from other authors. Based on a philosophical-critical examination of the data, it is concluded that Arkoun plays a significant role in shaping an inclusive study of Islam for the future. The findings offer profound insights into Arkoun's contribution to connecting and harmonizing Islamic thought with contemporary social sciences.]]>
<![CDATA[Life of Women in South Sulawesi during the Kahar Muzakkar Rebellion, 1953-1965 ]]>
<![CDATA[Azizah, Nurul]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.15711
<![CDATA[This research examines the life of women in South Sulawesi when it is a study of the Kahar Mudzakkar rebellion in South Sulawesi, 1953-1965. The rebellion was carried out as a form of protest because there was no appreciation for the guerrillas in the Army after the war for independence took place. The form of this rebellious movement changed in 1953, when Kahar officially joined DI/TII in West Java. The merger of this movement with DI/TII has an impact on society. They began to seek the sympathy of the people and the clergy, drew boundaries between their territory and the Republic of Indonesia, and imposed Islamic law. This rebellion influenced women as vulnerable subjects. The androcentrism, patriarchy, and sexist interpretation of social and religious phenomena by the rebel movement Kahar Mudzakkar has led to gender inequality among women. This gender injustice occurs not only to those who live in areas controlled by the rebels, but also to those who live outside these areas. As a result, during the rebellion, women experienced subordination and violence.]]>
<![CDATA[The Advancement of Western Epistemology in Islamic Education ]]>
<![CDATA[Rozali, M.]]>;
<![CDATA[Lubis, Nurul Syahrani]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 7, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v7i2.17214
<![CDATA[This article examines the development of Western Epistemology in the World of Islamic Education. The findings in this paper explain that: There are two conflicting methods in achieving knowledge, namely rational and empirical methods. Both are biased methods in Western epistemology. In fact, in real terms, both methods play an equal role in discovering knowledge. Therefore, science is now more empirical in nature, placing greater emphasis on experience, observation and research/experimental plus Descartes' ways of thinking. This combination of reason and empirical is called the scientific method. This method developed rapidly and colored Western or general epistemology.]]>
