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[Implementation of Project-Based Learning Model in Islamic Religious Education for Grade X at Muhammadiyah Senior High School 1 Surakarta ]]>
<![CDATA[Pratama, Dhaifullah Mochtar Adi]]>;
<![CDATA[Abidin, Zaenal]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.20622
<![CDATA[A learning model is an approach to change learners' behavior adaptively or generatively, which is strongly related to learners' learning styles and teachers' teaching styles. One prominent learning model is Project-Based Learning (project based learning), where students actively participate in real projects to solve real-world problems independently. This research focuses on the implementation of project based learning in Islamic Religious Education (PAI), which aims to develop learners' religious values and character. This research uses a phenomenological approach to describe the situation in the field and understand individual experiences in the context of everyday life. Through direct data collection in the field, this study reveals how project based learning in Islamic Education affects the development of students' social skills, creativity, and concept understanding. The results show that project based learning not only improves students' academic understanding, but also builds inclusive character and effective communication skills in group collaboration. In conclusion, project based learning in Islamic Religious Education makes a positive contribution to education by combining religious values with project-based learning. By going in-depth, this study hopes to provide useful insights for future educational development, particularly in the context of relevant and empowering religious teaching.]]>
<![CDATA[Islamic Civilization in the Digital Era: The Diversity of Muslim Religious Expression in Social Media ]]>
<![CDATA[Khodafi, Muhammad]]>;
<![CDATA[Zulaili, Iin Nur]]>;
<![CDATA[Juma', Juma']]>;
<![CDATA[Sa'adah, Sufi Ikrima]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.19137
<![CDATA[This article studied the development of Islamic civilization in the digital sphere. The discussion aims to portray the diversity of religious expressions in social media. The researchers employed Bourdieu’s concept of religion as a symbol system, this study tried to reveal the historical background and the patterns of religious expression. This research aims to study and understand the phenomenon of Muslim religious expression in internet-based social media The discussion resulted in the findings that Muslim religious expression in social media develops from traditional, modern, liberal, radical, and recently becomes moderate religious expression. This research is quasi-qualitative research using an ethnographic approach. The basis of the analysis is interpretive on the phenomenon of the diversity of religious expressions of the ummah on social media. The result of this research shows that the emergence of religious websites mostly represents these various expressions. These religious websites and the existence of celebrity preachers then lead to the shifting in the pattern from the traditional to the moderate one.]]>
<![CDATA[The Role of Classical Islamic Educational Institutions before the Emeregence of Madrasah ]]>
<![CDATA[Abbas, Ngatmin]]>;
<![CDATA[Rochmawan, Alfian Eko]]>;
<![CDATA[Astoko, Dudi Budi]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.19895
<![CDATA[The purpose of this research is to investigate the role of Islamic educational institutions before the emergence of madrasahs in the intellectual and social development of Muslims. The main issue addressed is the contribution of institutions such as al-dars, ribaths, mosques, kuttabs, and scholars' houses in shaping Islamic intellectuality during that time. This study employs a qualitative approach through historical and social analysis. The findings of the research indicate that these institutions were crucial in shaping Islamic intellectuality. They not only served as places to study religious teachings but also helped disseminate knowledge, share ideas, and build the social identity of Muslims. These institutions supported the exchange of ideas, research, and the teaching of knowledge, which were essential for the education of Muslim generations. In conclusion, this research emphasizes the importance of classical Islamic educational institutions in shaping Islamic civilization. These institutions fostered a holistic educational approach that integrated knowledge, religion, and spirituality. They reflect various forms of Islamic education, allowing for comprehensive and integrated learning and continuous knowledge enhancement. The legacy of Islamic educational institutions before madrasahs historically continues to influence how we understand and approach Islamic education today.]]>
<![CDATA[The History of Islamic Science and Its Characteristics: A Valuable Contribution to the Development of Islam in Modern Times ]]>
<![CDATA[Badrun, Muhammad]]>;
<![CDATA[Nasution, Alhafidh]]>;
<![CDATA[Setiawan, Dandi]]>;
<![CDATA[Ma'arif, Nizhof Lubbi]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.17212
<![CDATA[As a religion that encompasses comprehensive aspects of life, Islam has made important contributions to science throughout its history. The history of Islamic science dates back to the early Islamic enlightenment from the 7th to the 14th century AD. Strong emphasis was placed on the synthesis between science and religion. Scientific thinking and research were conducted with the understanding that knowledge of the universe was integral to an understanding of God's creation. Islamic science is characterised by an inclusive and multi-disciplinary approach. Muslim scholars of the time did not limit themselves to one particular field of science, but rather studied and developed knowledge in various disciplines such as mathematics, astronomy, medicine, physics, chemistry and philosophy. His valuable contributions to human civilisation. It also raises the question of how Muslims can combine the scientific heritage of Islam with the demands and challenges of the modern world, and how such a fusion can contribute to the sustainable and progressive development of Islam. As a result, the concept of Islamic science continues to be developed to this day.]]>
<![CDATA[The Cultural Heritage of Kenya's Swahili Muslims: the Contributions and Breaks in Islamic History ]]>
<![CDATA[Hidayatullah, Muhammad Yunus]]>;
<![CDATA[Basyir, Abd A'la]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.20702
<![CDATA[This article aims to explain the contributions and discontinuities of Islamic history in the cultural heritage of Kenya's Swahili ethnic Muslim traditions. Therefore, in this article the author formulates two problems: 1) what is the journey of Islam in Kenya 2) what is the role and contribution of Islam to Kenyan Swahili civilisation. The research method used in this paper is a historical research method that includes heuristic, verification, interpretation and historiography stages. The focus of this article is to describe the beginning of the journey of Islam to dominance in Kenya, which was then replaced by Christian dominance. And to uncover traces of the cultural heritage of Kenya's Swahili Muslims. The results of this research show that there was a break in Islamic history when Kenya entered the colonial era. This had an impact on the spread of Islam and the cultural traditions of the Swahili ethnic Muslim culture of Kenya. Islam has also played an important role and contribution, this is especially true of the Swahili ethnic culture on the coast of Kenya. It can therefore be concluded that it is very important for the Swahili ethnic group living on the coast to continue to maintain and preserve Islamic culture as their identity, which has existed for several centuries.]]>
<![CDATA[Rib'ah: The Concept of Local Tradition Guarantee in Early Islam ]]>
<![CDATA[Natsir, Ahmad]]>;
<![CDATA[Muzakki, Hawwin]]>;
<![CDATA[Ulfa, Diana Lutfiana]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.19404
<![CDATA[This article aims to express a word in the Sahifah Yathrib (Medinah Charter), namely rib'ah. This word contains quite a crucial meaning, however, it is rarely used daily by academics. Meanwhile in Indonesia, religious practices of peace and moderation still experience quite dangerous obstacles in society. All destruction of religious facilities, traditions, and even opposing cultures adhered to by the majority. This research is a literature study using the ma'na cum maghza framework initiated by SahironSyamsudin. With this framework, this research produces three main conclusions, namely: first, rib'ah has the basic meaning of dividing the spoils of war. However, in practice, the Prophet Muhammad guaranteed not only commerce but also religion. Second, rib'ah had its initial purpose as an effort by the Prophet Muhammad to unite the Muhajirin and Ansar, as well as for the development of a stable country. Third, the guarantee of freedom of religion and belief contained in this word can be used as a basis for hifz al-din, which means protection of security and comfort for a person to freely choose their religion and belief.]]>
<![CDATA[Religion and Culture Syncretism in the Klenik Tradition in the Javanese Community of Binjai City ]]>
<![CDATA[Alwiyah, Sasi]]>;
<![CDATA[Sahrul, Sahrul]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.20177
<![CDATA[It has become a classic thing that culture cannot be separated from the lives of people who follow their respective religions. For us Muslims, not all cultures are in line with religious teachings. One of them is the occult tradition which is considered shirk by several Islamic figures. However, in reality, this tradition is still widely practiced by the Javanese people in Sumber Mulyo Rejo Village, Binjai City, the majority of whom are Muslim. This illustrates the syncretism between religion and culture in the occult tradition. This research aims to examine the form of syncretization of the occult tradition. In this case, the researcher uses a type of qualitative research with a phenomenological approach. The data collection tools used were observation, documentation and interviews. The data sources in this research are interviews with village elders and people who practice this tradition. From the research conducted, the results can be concluded that the syncretization process in Sumber Mulyo Rejo Village begins with occult traditions that are difficult to eradicate as well as beliefs that have been passed down from generation to generation regarding the community's understanding of these traditions. So, it can be said that the value of syncretization in this tradition lies in the procedures and forms of belief of the Javanese people in Sumber Mulyo Rejo Village towards this occult tradition, for example, they still believe in the activities of throwing salt and burning sulfur around the house to protect against the supernatural.]]>
<![CDATA[Reactualization of Islamic Education Based on Culture to Build National Character in the Era of Globalization (Study of Baritan Tradition in Ngeni Village, Blitar District) ]]>
<![CDATA[Wulandari, Selvi]]>;
<![CDATA[Ayundasari, Lutfiah]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.18430
<![CDATA[This research was conducted based on the crucial issue of education. Globalization provides benefits for countries to develop, but is not conducive to character education. Globalization brings many new values that cause the implementation of moral, cultural and religious values in children to decline. Education is the key to forming a young generation with character, so reactualization needs to be pursued. Character education is closely related to Islamic education. Many local traditions hold cultural and religious values, including the baritan tradition preserved by the community in Ngeni Village, Blitar Regency. The purpose of this research is the reactualization of Islamic education, especially culture-based by taking Islamic values in the baritan tradition. This research uses descriptive qualitative research to present research based on natural settings. The results showed that in the midst of globalization, character education requires refreshment, so that local culture is not displaced by foreign cultures. In the baritan tradition, there are cultural and religious values that must be introduced and taught to the younger generation so that they do not fade and disappear in the times. The reactualization process is carried out through four steps, namely exemplary, habituation, supervision, and punishment and reward.]]>
<![CDATA[The Principal's Strategy in Developing Excellence Classes at Muhammadiyah Junior High School 7 Surakarta ]]>
<![CDATA[Aisyah, Fitri Nur]]>;
<![CDATA[Mustofa, Triono Ali]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.20853
<![CDATA[Muhammadiyah Junior High School 7 Surakarta is a private school based on the Islamic Center with an accredited A grade as an Adiwiyata Comfort and Cultural School. The school also offers distinguished programs aimed at achieving excellence, producing Islamic graduates with global perspectives and environmental awareness. Muhammadiyah Junior High School 7 manages 2 exclusive programs: the global class program and the regular program. These distinguished classes have been running for approximately 10 years. Researchers conducted a study on the principal's strategies in developing these excellence classes at Muhammadiyah Junior High School 7 Surakarta. This study aims to identify and describe the principal's strategies in developing these classes. The research utilized a qualitative approach through field research, with the principal as the primary informant. Data collection methods included interviews, observations, and documentation, analyzed descriptively. The findings indicate that the principal employs strategies such as student management focusing on both input and output, daily teacher evaluations to assess teaching activities, mentorship, and motivation, and implementing additional programs including memorization (tahfidz), English language, educational trips, robotics, and coding classes.]]>
<![CDATA[Adjustments to the Traditional Government System in the Muslim Malay Community of Bungo (1979–2023) ]]>
<![CDATA[Arvionita, Diah]]>;
<![CDATA[Hidayat, Ahmad Taufik]]>;
<![CDATA[Hakim, Lukmanul]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 8, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sumatera Utara ]]>
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DOI: 10.30829/juspi.v8i1.19502
<![CDATA[This research is motivated by the changes that occurred in the customary government that survived for many years as social control in Malay society. The purpose of this research is to describe the changes in the customary government system in the muara bungo Islamic Malay community (1979-2023). The research method used is the four stages of historical research methodology, namely heuristics, source criticism, interpretation, and writing. The data collection techniques used are observation, interviews, literature study, and documentation. The results showed that as a social controller in the Malay customary society of Muara Bungo, which lost its role thanks to Law No. 5 of 1979 which changed all the smallest units into village governments. The customary government then disappeared and all the rules and customary devices that had existed after so long. This change then did not bring changes towards progress in the indigenous Malay community of Muara Bungo, it became a setback for the community. The village government only regulates village administration, not regulating the problems that arise in indigenous peoples. The loss of the Customary Chief (Pasirah) made the Malay indigenous community lose guidance, so that community problems could not be resolved by the village government. The increasingly worrying situation made the Jambi Level I regional government move by issuing Regional Regulation No. 5 of 2007 with the intention of restoring the identity, function and role of customary institutions to the community. Rio emerged as the new customary head, to socialize and teach the community the customary rules, and to peacefully resolve customary problems that occurred in the community.]]>
