Jurnal El Tarikh: Journal of History, Culture, and Islamic Civilization
JHCC covers all areas and periods in Indonesian, Southeast Asia,and World history, culture, and Islamic civilization. It deals with all aspects of the history including of Islamic, Language, Education, Economics, Culture, Politics, Social, Antropologi, Exegesis, Hadits, and Philology. All historical approaches are also welcomed. This journal accepts on diverse formats includes the article from scientific forums, review essays, and special issues. 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.
Articles
72 Documents
<![CDATA[The Role of Muḥaddith in the History of Institutionalization of ‘Ulamā’ in the First Three Centuries of Islam ]]>
<![CDATA[Kholili Badriza]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 6 No. 2 (2025): Islamic History: Intellectual Figures and Social Transformation ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202562793100
<![CDATA[This research argues that Islam is an open religion by tracing the role of muḥaddith in the process of institutionalization of ʿulamāʾ in the first three centuries of Islam. The purpose of this research is to explain how Islamic openness is realized through the dynamics of the formation of hadith scientific networks and the process of scientific socialization carried out by muḥaddithūn in various early Islamic regions. This study uses historical methods (heuristic, criticism, interpretation and historiography) by analyzing 654 biographical entries in al-Ḏahabī Taḏkirat al-Ḥuffāẓ as the primary sources, and comparing them with a number of relevant classical and modern literature. The results of the study show that the role of muḥaddith is egalitarian and open to anyone, as seen in the pattern of transmission of ḥadīth, the spread of knowledge across regions, and the emergence of various maḏāhib and categories of knowledge. The conclusion of this study emphasizes that the diversity of Islamic traditions and science is an inherent characteristic of the openness of Islam. Implicitly, this study emphasizes the importance of understanding Islamic plurality as an epistemological foundation for the formation of a tolerant, inclusive, and dialogical scientific society.]]>
<![CDATA[Analisis Jejaring Sosial: Nepotisme dan Krisis Legitimasi pada Masa Khalifah Utsman bin Affan (644-656M) ]]>
<![CDATA[Siti Masykuroh]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 6 No. 2 (2025): Islamic History: Intellectual Figures and Social Transformation ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202562815700
<![CDATA[Studi ini mengkaji struktur jaringan kekuasaan pada masa Khalifah Utsman bin Affan dengan menyoroti praktik nepotisme politik dan dampaknya terhadap krisis legitimasi. Dengan menggunakan pendekatan Social Network Analysis (SNA) dari Linton C. Freeman, penelitian ini menganalisis posisi dan hubungan antar aktor kunci berdasarkan konsep degree centrality, closeness centrality, dan betweenness centrality. Metode yang digunakan bersifat kualitatif dengan pendekatan historis-kritis, mengacu pada empat tahapan metode sejarah: heuristik (pengumpulan sumber klasik dan literatur akademik), kritik (penilaian keotentikan dan kredibilitas data), interpretasi (penafsiran hubungan sosial-politik antar aktor dalam konteks historis), dan eksplanasi (pemaparan kausalitas atas dinamika kekuasaan dan krisis legitimasi yang terjadi). Hasil penelitian menunjukkan bahwa kekuasaan Utsman cenderung berpusat pada jaringan kekuasaan yang didominasi oleh figur-figur dari keluarga Bani Umayyah, sedangkan kelompok-kelompok kritikus berada pada posisi yang lebih marginal meskipun memiliki legitimasi moral yang kuat di mata sebagian masyarakat. Ketidakseimbangan dalam distribusi posisi strategis di dalam jaringan tersebut berkontribusi pada meningkatnya fragmentasi sosial-politik dan berkurangnya kohesi internal pemerintahan. Studi ini menyoroti bahwa terbatasnya jangkauan inklusi terhadap berbagai kelompok dalam struktur kekuasaan menjadi salah satu faktor yang memengaruhi menurunnya legitimasi politik di akhir masa pemerintahan Utsman]]>
<![CDATA[Traditions of Hadith Interpretation in Determining Patterns of Istinbāṭ: A Comparative Study of Medina and Kufa in the Early Islamic Period (1st–2nd Century AH) ]]>
<![CDATA[Akhnaf, Muhammad]]>;
<![CDATA[Amrullah, Abdul Karim]]>;
<![CDATA[Sangidun]]>;
<![CDATA[M. Hamsa Fauriz]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 6 No. 2 (2025): Islamic History: Intellectual Figures and Social Transformation ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202562759700
<![CDATA[This study explores the differences in the tradition of hadith interpretation in the development of Islamic jurisprudence in two early intellectual centers of Islam: Madinah and Kufah during the 1st–2nd centuries AH. These two regions exhibited distinct methodological approaches in understanding and applying hadith as a source of Islamic law. Madinah is characterized by a literal and practice-based approach grounded in ‘amal ahl al-Madīnah, emphasizing the continuity of the Companions’ traditions and social stability as the foundation of legal legitimacy. In contrast, Kufah developed a more rational and selective interpretative model, shaped by complex socio-political conditions and caution toward hadith transmission influenced by various ideological groups. This research employs a qualitative method with historical and comparative approaches to trace the social contexts, transmission networks, and characteristics of legal reasoning (istinbāṭ) methodologies adopted by scholars from both cities. The findings reveal that these divergent approaches not only influenced perspectives on hadith but also shaped distinctive regional schools of jurisprudence. Thus, this study offers a significant contribution to understanding the early dynamics of Islamic legal formation and the methodological roots of later madhhab differences.]]>
<![CDATA[Maria Ulfah: Traces of Women’s Law in Building Indonesian Nations, 1938–1973 ]]>
<![CDATA[Utami, Fazriani Putri]]>;
<![CDATA[Fatiyah]]>;
<![CDATA[Hafiz Salae]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 6 No. 2 (2025): Islamic History: Intellectual Figures and Social Transformation ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202562726100
<![CDATA[This study examines the multidimensional contributions of Maria Ulfah Santoso (1911–1988), a pioneering advocate for women’s rights in Indonesia, in advancing gender equality during the period of 1938–1973. Using qualitative historical methods, the research analyzes primary sources such as newspapers, organizational archives, and legal documents, alongside secondary literature. The findings reveal that Maria Ulfah utilized her legal expertise to reform discriminatory marriage laws, including the introduction of Taklik Talak (prenuptial agreements) to protect women’s rights within marriage. Her leadership in the Indonesian Women’s Congress and role as the nation’s first female minister (1946) expanded women’s political participation, laying the groundwork for policies such as the 30% legislative seat quota (Law No. 2/2008). Additionally, she established the Yayasan Hari Ibu (1953) and Yayasan Tenaga Kerja Indonesia (1970s) to advance women’s education and labor rights. These efforts integrated Islamic principles with progressive legal and institutional frameworks, shaping Indonesia’s gender equality landscape. The study concludes that Maria Ulfah’s multidimensional approach—spanning legal, political, and socio-economic domains—remains relevant to modern feminist movements. Further research should explore her international networks and the enduring impact of her policy advocacy.]]>
<![CDATA[Mahkota Siger Masyarakat Adat Lampung Pepadun: Simbol Identitas, Spiritualitas, dan Pergeseran Makna Sosial di Era Kontemporer ]]>
<![CDATA[Leo Anugerah Putra]]>;
<![CDATA[Ahmad Zarkasi]]>;
<![CDATA[Shonhaji]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 6 No. 2 (2025): Islamic History: Intellectual Figures and Social Transformation ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202562775200
<![CDATA[Penelitian ini mengkaji tentang makna filosofis dari Mahkota Siger sebagai simbol identitas masyarakat Lampung, serta dinamika sosial dari simbol ini ditengah perubahan nilai masyarakat modern. Karena selama ini kajian yang ada lebih fokus pada aspek estetika dan fungsi seremonialnya. Dengan menggunakan metode kualitatif dengan pendekatan fenomenologis, penelitian ini dilakukan melalui penelitian lapangan yang melibatkan wawancara mendalam dengan tiga tokoh kunci adat dan pengamatan langsung di Lampung dan sekitarnya. Temuan tersebut mengungkapkan bahwa Mahkota Siger bukan hanya benda hias dalam upacara adat, tetapi simbol budaya yang mewakili nilai-nilai moral, struktur sosial, dan kedalaman spiritual. Ini mewujudkan identitas kolektif masyarakat Pepadun melalui makna simbolis seperti "pi'il pesenggiri", status, kehormatan, dan integrasi filosofis nilai-nilai Islam terutama relevansi simbolis dari sembilan cabangnya. Namun, dalam konteks kontemporer, pergeseran makna yang signifikan telah terjadi, terutama di kalangan generasi muda yang cenderung menganggap Siger sebagai lambang budaya dekoratif tanpa memahami esensi sucinya. Pergeseran semantik ini menimbulkan ancaman bagi integritas budaya dan spiritual simbol. Penelitian ini merekomendasikan revitalisasi strategis melalui pendidikan budaya, dialog antargenerasi, dan keterlibatan kelembagaan yang lebih kuat dari para pemimpin adat untuk melestarikan dimensi materi dan immaterial Mahkota Siger. Memperkuat nilai-nilainya baik di ruang budaya formal maupun informal sangat penting untuk memastikan keberlanjutannya dalam menghadapi tantangan sosial-budaya modern.]]>
<![CDATA[Dialektika Sejarah Hegel dalam Perspektif Pascakolonial : Kasus Jawa Pasca-Diponegoro ]]>
<![CDATA[Ramadhan, Syahril]]>;
<![CDATA[Kiki Muhamad Hakiki]]>;
<![CDATA[Abd Rahman Hamid]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 6 No. 2 (2025): Islamic History: Intellectual Figures and Social Transformation ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202562743400
<![CDATA[Tulisan ini mengkaji dan mengkritik pemikiran filsafat sejarah Georg Wilhelm Friedrich Hegel melalui pendekatan pascakolonial, dengan studi kasus kolonialisme Belanda di Jawa pasca Perang Diponegoro (1825–1830). Dalam filsafat sejarah Hegel, sejarah dipahami sebagai proses dialektika progresif menuju kebebasan yang diklaim bersifat universal. Namun, Hegel secara eksplisit mengecualikan bangsa-bangsa Timur dari garis sejarah dunia karena dianggap belum mencapai kesadaran rasional. Narasi ini bersifat euro-sentris dan berperan dalam melegitimasi proyek kolonialisme modern. Dalam konteks Jawa, realitas pasca-Perang Diponegoro menunjukkan bahwa kolonialisme justru menghapus struktur sosial, budaya, dan kekuasaan lokal, tanpa menghadirkan kebebasan sebagaimana diklaim dalam kerangka Hegelian. Dengan menggunakan teori orientalisme Edward Said, tulisan ini membongkar bagaimana representasi kolonial turut menciptakan konstruksi wacana yang menempatkan masyarakat Jawa sebagai entitas irasional dan inferior. Sebagai respons, pemikiran sejarah Ibnu Khaldun dihadirkan sebagai tawaran epistemologi alternatif. Melalui konsep ‘ashabiyah dan ‘ilm al-‘umrān, Khaldun memandang sejarah sebagai proses sosial yang bersifat siklikal dan berbasis solidaritas kolektif. Dengan demikian, tulisan ini menawarkan pembacaan ulang sejarah dunia non-Barat yang lebih adil dan membuka ruang bagi dekolonisasi pengetahuan historis.]]>
<![CDATA[The Role of Sheikh Abdul Djalil bin Musa Rifai in the Spread of the Tarekat in Cianjur, West Java 1887 – 1942 ]]>
<![CDATA[Dudang Abdul Karim]]>;
<![CDATA[Wahyudin]]>;
<![CDATA[Khoirul Ibad]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 7 No. 1 (2026): Islamic Intellectual and Civilization ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202672830200
<![CDATA[This study examines the role of Sheikh Abdul Djalil bin Musa Rifai in the spread of Sufi orders (tarekat) in Cianjur, West Java, during the period 1887–1942. The research employs the historical method through literature review, manuscript analysis, and interviews with local religious figures and historians. The findings indicate that Syeikh Abdul Djalil bin Musa Rifa’i contributed significantly to the development of Sufi traditions through scholarly and spiritual networks connected to Syekh Abdul Karim al-Bantani. His teachings were associated with several mu‘tabarah Sufi orders, including Rifā‘iyyah, Syattariyyah, Sammaniyyah, Qadiriyyah, and Naqshbandiyyah. The term “Kubrawiyah” found in local manuscripts is interpreted as a local designation for a spiritual tradition rather than a new Sufi orders. The study concludes that his contribution was not limited to religious dissemination, but also extended to the formation of a cohesive and harmonious Muslim community in Cianjur. This research highlights the importance of local Sufi networks in shaping religious life and social cohesion in Indonesian Islamic history.]]>
<![CDATA[Identity Legitimacy through Cultural Revitalization of Arab People in Tanjung Pasir Village, Pemulutan, Ogan Ilir, South Sumatra ]]>
<![CDATA[Fitriah]]>;
<![CDATA[Ris’an Rusli]]>;
<![CDATA[Choirun Niswah]]>;
<![CDATA[Mariam Ivana Prazic]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 7 No. 1 (2026): Islamic Intellectual and Civilization ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202673001700
<![CDATA[This study is motivated by an interest in the sustainability of the Arab Bungin Ayeb community’s identity in Tanjung Pasir Village through cultural revitalization amid social change. This study is important because it shows how cultural and religious traditions function as mechanisms of identity legitimation within a multiethnic rural society. This research aims to analyze the forms of cultural revitalization and their function in producing social recognition, symbolic authority, and identity sustainability in a multiethnic rural context. This study employs a qualitative approach with a descriptive-interpretative design. Data were collected through field observations, in-depth interviews with religious leaders, community figures, and residents across generations in Tanjung Pasir Village, as well as documentation studies. Thematic analysis was used to relate empirical findings to the framework of identity legitimation and cultural revitalization. The findings show that cultural revitalization operates through three main pathways: historical legitimation through religious rituals and collective memory, symbolic legitimation through genealogy (nasab), religious figures, and religious arts, and social legitimation through cross-ethnic communal traditions such as rumpak-rumpak and communal feasting. These findings demonstrate that the identity of the Arab Bungin Ayeb community is legitimized through inclusive and dialogical cultural practices, contributing to social cohesion and identity sustainability at the local level.]]>
<![CDATA[Islamic Historiography of the Nusantara: An Analysis of the Book of Al-Hujjah Karya Kh. Ahmad Hanafiah 1905-1947 ]]>
<![CDATA[Mustakim]]>;
<![CDATA[Wahyu Iryana]]>;
<![CDATA[Uswatun Hasanah]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 7 No. 1 (2026): Islamic Intellectual and Civilization ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202673072200
<![CDATA[This study examines Al-Hujjah by KH. Ahmad Hanafiah within the perspective of Islamic historiography in the Nusantara, positioning it not only as a religious text but also as a product of the colonial socio-political context. This research aims to analyze the historiographical methods in Al-Hujjah, explore its socio-political background, and identify its contribution to Islamic historiography in Indonesia. This study employs the historical method, including heuristics, source criticism, interpretation, and historiography, using both primary and secondary sources. The findings show that KH. Ahmad Hanafiah integrates sanad, source criticism, and a thematic approach, making Al-Hujjah not only academically valuable but also a medium of awareness and ideological resistance against colonialism. This study concludes that Al-Hujjah contributes significantly to the development of contextual Islamic historiography in Indonesia and highlights the role of ulama in shaping religious and national consciousness.]]>
<![CDATA[The Intellectual Legacy of Nuruddin Ar-Raniri and Abdurrauf As-Singkili on Hadith Studies in the Nusantara ]]>
<![CDATA[Wagola, Zulkifli]]>
<![CDATA[ El Tarikh : Journal of History, Culture and Islamic Civilization Vol. 7 No. 1 (2026): Islamic Intellectual and Civilization ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/00202673074000
<![CDATA[This study examines the intellectual legacy of Nuruddin Ar-Raniri and Abdurrauf As-Sinkili in shaping the tradition of hadith scholarship in seventeenth-century Nusantara. It focuses specifically on the forms, modes of presentation, and social functions of the hadith works they produced. Employing a library-based research method with descriptive-analytical and comparative approaches, the study takes Ar-Raniri's Hidayat al-Ḥabīb as well as As-Sinkili's Syarḥ Laṭīf and al-Mawa‘iẓal-Badī‘ah as its primary sources. The findings indicate that Ar-Raniri bequeathed a rigorous and systematic model of hadith codification, oriented toward the consolidation of state orthodoxy, whereas As-Sinkili offered a more flexible and adaptive mode of transmission, centered on individual spiritual formation. These methodological divergences are rooted in the distinct socio-political circumstances of Aceh that surrounded each scholar. The study thus affirms that the transmission of hadith in Nusantara was not a passive replication of Middle Eastern traditions, but rather a creative adaptation undertaken by local scholars in response to the religious needs of their society.]]>
