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Tasamuh: Jurnal Studi Islam
Published by Sekolah Tinggi Agama Islam Negeri Sorong
ISSN : 20866291     EISSN : 24610542     DOI : -
Core Subject : Social,
Social Sciences
TASAMUH: Jurnal Studi Islam ISSN 2461-0542 (Online), ISSN 2086-6291 (Print) diterbitkan oleh P3M STAIN Sorong.
Arjuna Subject : -
Articles 20 Documents
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Search results for , issue " Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam" : 20 Documents clear
SITUASI POLITIK PEMERINTAHAN DINASTI UMAYYAH DAN ABBASIYAH Haris, Munawir
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.237

Abstract

At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called am jamaah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammads uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyans time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Muawiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Muawiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out Gods command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Sharia is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads.
SEJARAH PERKEMBANGAN ISLAM DI IRAN Rais, Muhammad
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.231

Abstract

In the 1935 the name of Persia was succeeded by Iran, and then in Revolution 1979, Iran was became Islamic Republic of Iran state (al-Jumhuria al-Islamia Iran). Ayatullah Khomeini as revolutionary leader and Syiah figure was successfully lead the Iran State to fuse between modern and al-Imam conception (Imamiyah). The paper will describe the existence of Islam in history of Iran before and after Iran Revolution in 1979. The development of Islam in Iran more related to the Syiah that dominated in population, politics, social order, and so forth. Iran population (in 2000) amount to 159.051.000 people, that 93% is Syiah, 5% Sunni, and 2% the others. It means the number of Syiah population that juridical Iran as Islamic State of Syiah. Therefore, to know about the history of Islam in Iran, we must to understand of the Syiah. In other word, the development of Islam in Iran is related to the development of Syiah in Iran, because of prescribed by the rules of qanun (legal statute of Iran) after Iran Revolution (1979) was based on mazhab Syiah, is Wilāyat al-Faqīh. However, upon Ayatullah Khomeini death, on June 3rd 1989, after Gulf War, Ali Khomeini successes to the government. Under his government, Ali Khomaeini which involves the ulama reforms the characters of liberal Western to Islamic in social order of society
ISLAM DI THAILAND Sanurdi, Sanurdi
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.236

Abstract

In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The majority of Muslims are in the Southern part of Thailand, especially in Pattani area so they are often referred to as Muslim Patani Darussalam or Patani Raya which is closer to Malay. While the Thai Muslims are in the Middle and North that includes the descendants of Iranian Muslims, Champa, Indonesia, India, Pakistan, China, and Malay. Problems faced by Muslims in Thailand are more commonly experienced by Malay Muslims or Pattani in southern Thailand. They are regarded as Khaek (guests or foreigners), a negative prejudice. Malay language and names are prohibited from being used in public institutions, such as schools and government agencies. This resulted in the emergence of Pattanis reaction and resistance to the part of Southern Thailand to obtain special autonomy, even to separatists. Finally, in early 2004 there were several incidents and riots occurring in Southern Thailand, especially in Narathiwat, Yala, and Pattani. This conflict occurs because the demands of the separatist movement and the government act hard against them in militaristic ways, on the other hand people are also dissatisfied with government discrimination as well as violence actions separatist movement. This is exacerbated and worsened by USA intervention in the conflict under the pretext of fighting Islamic separatist violence.
PERKEMBANGAN ISLAM ARAB SAUDI Wahyuddin, Imam
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.239

Abstract

The kingdom of al-Saūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Saud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Saūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Saud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabias strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict.
PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT Huzain, Muh.
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.235

Abstract

The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empires powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
PERKEMBANGAN ISLAM DI INDONESIA ERA REFORMASI Sauki, M.
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.240

Abstract

Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political dawah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesias independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of dawah, education and public media.
AKAR HISTORIS DAN PERKEMBANGAN ISLAM DI INGGRIS Budi, Syah
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.234

Abstract

This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words laa ilaaha illallah belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King had trade ties with the peoples Muslim Spain, France and North Africa. In addition, also found in the 9th century the words bismillah by Kufi Arabic on Ballycottin Cross. Indeed, in the eighth century history has noted that trade between Britain and the Muslim nations has been established. In fact, in 817 Muhammad bin Musa al-Khawarizmi wrote the book Shurat al-Ardhi (World Map) which contains a picture of a number of places in England. In the 12th century, when the feud with Pope Innocent III, King John established a relationship with Muslim rulers in North Africa. Later, in the era of Henry II, Adelard of Bath, a private teacher of the King of England who had visited Syria and Muslim Spain, translated a number of books by Arab Muslim writers into Latin. The same is done by Danel of Marley and Michael Scouts who translated Aristotles works from Arabic. In 1386 Chaucer wrote in his book prologue Canterbury of Tales, a book that says that on the way back to Canterbury from the holy land, Palestine, a number of pilgrims visit physicists and other experts such as al-Razi, Ibn Sina and Ibnu Rusyd. At that time Ibn Sinas work, al-Qanun fi al-Tibb, had become the standard text for medical students until the seventeenth century.The development of Islam increasingly rapidly era after. In 1636 opened the Arabic language department at the University of Oxford. In addition, it is well known that the English King Charles I had collected Arabic and Persian manuscripts. In the era of Cromwells post civil war, the Koran for the first time in 1649 was translated in English by Alexander Ross. In the nineteenth century more and more small Muslim communities, both immigrants from Africa and Asia, settled in port cities such as Cardif, South Shield (near New Castle), London and Liverpool. In the next stage, to this day, Islam in Britain has formally developed rapidly through the roles of institutions and priests, and the existence of Islam is also widely acknowledged by the kingdom, government, intellectuals, and the public at large.
PROSES ISLAMISASI, PERKEMBANGAN, DAN EKSISTENSI ISLAM DI PERANCIS Iribaram, Suparto
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.233

Abstract

This paper will describe the historical development of Islam in France, including its existence and problems as a minority. The process of Islamization has long been rising in France, because the French people themselves have long been in contact with Islam, precisely since Islam entered in the 8th century, for about 40 years in the southern part of France, namely the transition period of power from the Umayyad Dynasty to the Dynasty Abbāsiyah. Furthermore, though hampered by the Crusades and expansion, the Islamization process in France explicitly began in 1830, when Muslim immigrants came to bring their commodity to France, when the era of North African colonization began. Since that time the population of Muslims in France experienced significant developments. The number of Muslims in France in 2005 has reached 5,000,000 people and there are about 2,500 mosques; the majority of them are from North Africa Sunni. However, the problems faced by French Muslims today are the marginalization of such regulations as the ban on jilbab (hijab), the existence of negative prejudices and fear of terrorism and radicalism.
PERKEMBANGAN ISLAM DI BRUNEI Najtama, Fikria
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.238

Abstract

Brunei has existed since at least the 7th or 8th century. In the history mentioned Islam has come to Brunei since the 7th century, which at that time Brunei has become a center of trade. The king of Brunei Malay kingdom since Sultan Muhammad Shah (1383), is a Muslim sultan who leads the kingdom as well as religious leaders, and is responsible for upholding the implementation of religious teachings in the region. This paper will discuss the development of Islam and the dynamics of Malay politics, religion and traditions in Brunei Darussalam to the present, including how Brunei Islam can pass through the British colonial era with unique conditions, even as they respect Britain as the savior of their country. Brunei reached its heyday from the fifteenth to the seventeenth century at the time of the Bolkiah Sultan, who ruled the entire island of Borneo and the Philippine archipelago, before the arrival of European colonial nations. Together with Malaysia, Brunei was colonized by Britain, and since 1888 the Kingdom of Brunei is a British Commonwealth. After Malaysia Merdeka (1957), Brunei declared its independence on January 1, 1984 from Malaysia. Although not a vast country. Brunei is an Islamic state that plays an important role in maintaining Islamic values in society. This is the success of the mosque coaching program and the advancement of religious education as a top priority. The Malay Muslim Kingdom of Brunei Darussalam made Islam its national ideology to implement Sunni Islam (Ahlussunnah Waljamaah), to obey the king, and to live the life of Darussalam as a Malay nation. In fact, all the activities of the kingdom and government rules serve to strengthen the existence of Islam. The threat of Islam that can disrupt the stability of the country is a radical movement. The government has banned sectarian Islamic sects such as al-Arqam and others, so that Brunei remains a Darussalam, a safe, prosperous country, and protected from disturbances and chaos.
SEJARAH PERKEMBANGAN ISLAM DI TURKI Rahman, Fathur
Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam
Publisher : P3M STAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32489/tasamuh.232

Abstract

Over the hundreds of years, Islam have been growing rapidly in Turkey. Although the majority of its people are Muslims, in its development, Turkey became a republic with a secular democratic state system. In this paper will be reviewed the history of Islamic development in Turkey, including developments in the reform era that makes Turkey as it is today, the country that constructs Islam as a rational and scientific religion.The history of Turkey is divided into five periods. The first period, ie in 1299-1402, begins with the founding of the Ottoman empire. The Second Period, 1402-1566, is marked by royal restoration. The third period, 1566- 1699, was marked by the Ottoman ability to defend its territory. The fourth period, the year 1699-1838, marked degan gradually subside of the kingdom then experience more progress. The fifth period, 1839-1922, was marked by a cultural revival and Turkey became a republic, and it was no longer a system of government based on empire, dynasty, or caliphate as it had been for centuries. Mustafa Kemal established Turkey as a secular modern state based on its disappointment with the previous Caliphate system. In the latter period also called the contemporary era, although acknowledged as a secular republic, the Turkish government supports the implementation of Friday prayers in the mosque as a form of social discipline. Likewise, fasting to build patience and patience, and paying zakat encourages ones generosity, the birth of Islamic parties; moral enforcement and social justice; banning polygamy and divorce decisions must be made in court; equal rights of women and men in education, work, and in politics—in 1934 women were given the right to be nominated in national elections.

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