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<![CDATA[Perkembangan Peradaban Islam di Kerajaan Turki Usmani ]]>
<![CDATA[Rahmawati Rahmawati]]>;
<![CDATA[Mohd. Azizuddin Mohd. Zani]]>
<![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.v1i01.647
<![CDATA[Ottoman empire as the kingdom that survived until the 20th century more attention on the issue of military and territorial expansion. Education and intellectual movement is directed to strengthen the stability of the royal empire. There is a very close relationship between the military interest, religion, power, and reforms in education. Onthe one hand, the militaryis injectedsohardonthe whole societyandthe empirebystrengtheningthe powerof the Ottoman Empireandonthe other hand, the socio-religious authoritiesis bound toIslamic lawandalso developsunderstandingSufioriented.onthe otherhand, energy-Muslim scholarsof the timerun outjustforsheerproducesideas inmilitaryfield. For them, the demands ofthe timeswhich requiresMuslimsto masterscienceandtechnologyis the reasonthatlearningisanobligation, without having tobe embarrassedorlooked away, althoughscienceandtechnologyfrom the West]]>
<![CDATA[Membangun Budaya Toleransi di Tengah Pluralitas Agama di Indonesia ]]>
<![CDATA[Abd. Rahim Yunus]]>
<![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.v1i01.646
<![CDATA[This paper offers the efforts to build tolerance in creating inter-religious harmony in the country of religious plurality. The effort was not enough simply through top-down policy with structural formalistic approach alone, but required tolerance that is bottom-up with a cultural approach. Tolerance for religious plurality nation can be implanted through a spirit of guidance and awareness of pluralism, nationalism, inclusivism, secularism, and the spirit and consciousness of human rights. With the spirit and consciousness, every believer would think aboutthe substance of religion that is universal, not at the pariatif partial and relative level. Beside having a universal value, Religional so has karakrteristik ritual and practice of worship or "sharia" are governed by their respective religions. When the issue is released by the state and given to each religionin its implementation charged to each individual will manifest the unity in diversity.]]>
<![CDATA[PEMANTAPAN AJARAN ISLAM DALAM BUDAYA BUGIS-MAKASSAR ]]>
<![CDATA[Wahyuddin Wahyu]]>
<![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.v1i01.674
<![CDATA[This paper reveals the phenomenon of South Sulawesi cummunity in looking at the custom. Bugis and Makassar society upholds and believes contains customary sanctity, generous nature, and sanctity. Basically is honesty and knowledge, being the aim is to benefit all the people, liked by people and received it with all willingness democratically. Therefore, it may not be changed much less canceled. The King with people already has been witness it to the Gods after confirmed as a permanent custom. Upon the acceptance of Islam (sara') became an integral part of panngadareng (customary system), the Bugis and Makassar social institutions acquire new colors, so that their obedience to sara' together with their adherence to other aspects panggadareng]]>
<![CDATA[HUBUNGAN ISLAM DENGAN KRISTEN (BARAT) DALAM SEJARAH ]]>
<![CDATA[Andi Miswar]]>
<![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.v1i01.664
<![CDATA[Since classical times, until the middle and modern century, Muslim has been building relationships and communication with various centers of civilization and science in the world (including the West) to achieve greatness. Nevertheless, Islam has also gave a great contribution to the advancement of Europe and the West. Relations between the two communities often arise because of hatred and hostility respectively fanaticism. History proves that from the beginning, the west has shown hostility towards Islam both as a religion or as a public entity that has a different culture and civilization with them. Some Moslem also addressing them negatively and positively that the west can give a positive value to the Islamic civilization. Therefore, a wareness and dialogue among both civilizations are needed to maintain the harmony relationships.]]>
<![CDATA[SEJARAH DALAM PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[nasruddin ibrahim]]>
<![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.v1i01.653
<![CDATA[The history of human beings is an invaluable lesson, for it is rich with wisdoms. History contains significant events in the past is systematically organized and widely circulated to the societies as a repertoire of knowledge. History is an inherent element of human life, for history is an essential product of human civilization as well as a basic need of the human life per se. The Qur’an as a source of guidance integrates history into the moral narratives to provide moral lessons to human beings. It tells the stories of the societies in the past, their culture, civilization, and morality to serve as moral lessons that the current societies need to learn to maintain the harmony of their life.]]>
<![CDATA[ISLAM DI AFRIKA UTARA BAGIAN BARAT AL-MURABITHUN DAN AL-MUWAHHIDUN ]]>
<![CDATA[Andi Syahraeni]]>
<![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.v1i01.660
<![CDATA[The rise and fall of Umayyad caliphate occurred in the early of the eleventh century. During this period, the caliphate was governed by the minister council. Due to the absence of the control from the central government, many small kingdoms, governed by the Mulk clans, proclaimed their independence in the regions such as Sevilla, Cordova, and Toledo. Some of them were the Murabithun and the Muwahhidun dynasty. Yusuf bin Tasyin (1061-1106 M) was the king who was successful in developing the Murabithun dynasty. He expanded his territory to include some regions. This indicates that the Murabithun was the first barbarian tribe who colonized most of the areas in the west part of North Africa. The Muwahhidun dynasty was initially a religious movement but later known as a name of a Kingdom in Maghreb, North Africa. The weakening of the control and discipline of the local authorities was the reason for the fall of the great al-Mahdi Ibn Tumart.]]>
<![CDATA[PENDIDIKAN ISLAM MASA PENJAJAHAN BELANDA DAN JEPANG ]]>
<![CDATA[Susmihara Sus]]>
<![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.v1i01.654
<![CDATA[Islamic education is closely related to the Japanese colonial interdependent relationship between Japan and the Muslims. Japan needs of Muslims in Indonesia related to the Greater East Asia War, that the Japanese had help from Indonesian Muslims. While Muslims expect will acquire Indonesia's independence. Japanese colonial policy seemed a little more lenient towards Islamic education than the Dutch colonizers. Japan even offer financial assistance to madrasas, and let the public reopening madrassas are never closed by the Dutch colonial government. Determination is embedded in the chest of Muslims to the truth that is run as a supporter of the development of Islamic education, while a policy that is applied invaders an inhibiting factor. Impact of the Dutch educational system and Japan led to the emergence of the reform movement of religious thought of Islam Education Islamic leaders to keep making progress.]]>
<![CDATA[Konsep Pembaharuan Muhammad Bin Abdul Wahab ]]>
<![CDATA[Syamsuez Salihima]]>
<![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.v1i01.661
<![CDATA[Wahabi is a religious movement organization established by Muhammad Ibn-‘Abd Al-Wahhab (1703-1791). The term of Wahabi is attributed to his name. The main teaching of this organization is tauhid constitutes the nucleus doctrine of Islamic teaching. The unity of God is revealed in the three forms; firstly, Tauhid al-Rububiyah, explaining the unity of God and his action. God is creator, preserver, and decider of this universe. Secondly: Tauhid al-Asma’ wa al-Sifat (the unity of name and attributes) which is related to God’s attributes. He is the owner of anything in this universe, and thirdly, Tauhid al-Ilahiyah; explaining that He is the only God absolutely worshipped. There is no God but Him and Muhammad is His messenger. It means that all worships is just for Him. Muhammad is not worshipped but he is obeyed and followed.]]>
<![CDATA[PERKEMBANGAN ISLAM DI AMERIKA SERIKAT ]]>
<![CDATA[Rahmat Rahmat]]>
<![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.v1i01.648
<![CDATA[United Statesis asecularcountry, but it givesan opportunityto everyreligiontogrowandthrive. U.S. governmentimplemented policiesneed tobe a referencetothe Muslimminority areasinIndonesiaandother countries. The development of IslaminAmericacan not be separatedfromthe roleof theIslamicscholarsthere. Muslims, especiallythe charactersneed togiveattention tothe development of Islamandobservethe very rapidpropagationconceptsofferedin the landof Uncle Sam, especiallylately, interested persons fromamong therespectedandeducatedas well asthe natives. Moreover,a variety ofMuslimlifeintheUnited Statesneeds to be studiedmore in depth, such asthe relationship of Islamtoother religions, the role ofIslamic scholarsin theUnited States, educationalinstitutionsandmethods ofpropagationaredeveloped. ]]>
<![CDATA[PENDIDIKAN ISLAM MASA PENJAJAHAN BELANDA DAN JEPANG ]]>
<![CDATA[Susmihara Sus]]>
<![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.v1i01.657
<![CDATA[Islamic education is closely related to the Japanese colonial interdependent relationship between Japan and the Muslims. Japan needs of Muslims in Indonesia related to the Greater East Asia War, that the Japanese had help from Indonesian Muslims. While Muslims expect will acquire Indonesia's independence. Japanese colonial policy seemed a little more lenient towards Islamic education than the Dutch colonizers. Japan even offer financial assistance to madrasas, and let the public reopening madrassas are never closed by the Dutch colonial government. Determination is embedded in the chest of Muslims to the truth that is run as a supporter of the development of Islamic education, while a policy that is applied invaders an inhibiting factor. Impact of the Dutch educational system and Japan led to the emergence of the reform movement of religious thought of Islam Education Islamic leaders to keep making progress.]]>
