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Rihlah Jurnal Sejarah dan Kebudayaan
Published by Universitas Islam Negeri Alauddin Makassar
ISSN : 23390921     EISSN : 25805762     DOI : -
Core Subject : Education,
Education
Arjuna Subject : -
Articles 7 Documents
 1 
Search results for , issue "Vol 7 No 2 (2019): HISTORY AND CULTURE" : 7 Documents clear
Kondisi Politik Persia pada Era Dinasti Qajar 1796-1834 M Arafah Pramasto
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.10068

Abstract

AbstractThe Qajar dynasty in Indonesian literature is not as popular as the Safavid dynasty and the 1979 Iranian revolution. The role of Qajar dynasty started as one of the tribal powers among the Qizilbash elite troops of the Safavid dynasty. Political conditions during the decline of Safavids led to the emergence of other warring dynasties to gain domination in Persia. Qajar dynasty under the leadership of Agha Muhammad Khan was successful in defeating warring dynasties as the Russian invaders were also driven out. Agha Muhammad later became the Shah of Persia in 1796 year before he was assassinated during a military campaign against Russia. After his assassination, Fath Ali – nephew of Agha Muhammad became the new Shah in 1798. Qajar dynasty under the new reign effectively consolidated the political condition and governing aspect of Persia. Fath Ali is also believed to have committed violence against his competitors while also; he was able to coordinate between various cultural identities in Persia along with building country’s governing structure as well as patronizing religious life. During later wars with Russia, Fath Ali was dependent on intervention of British and French due to lack of reforms in his military. It became an important event before his death in 1834.
Islam dalam Tradisi Pernikahan nuraeni nuraeni
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.11753

Abstract

This paper examines  the integration of Islam in the tradition of marriage to the people in the village of Bontosunggu. The source used is based on field research and books related to the research title. The results of the study found that some implementation of the marriage tradition in Bontosunggu, Bontonompo District, Gowa, had integrated Islamic values. Akkorongtigi, Simorong, A'nikka, Nilekka, Nilekka are a series of marriages that must be preceded by Angngalle je'ne sambayang (Ablution), reading shalawat, barazanji and appatamma (Khataman al-Qur'an) as a tradition that has precedence with Islamic values which are Islamic values, performing wudoo, reading shalawat, barazanji and appatamma (Khataman al-Qur'an) as traditions that have Islamic values preceded by Islamic values. integrated with local traditions.Artikel ini membahas integrasi Islam dalam tradisi pernikahan pada masyarakat di desa bontosunggu. Sumber yang digunakan berdasar pada penelitian lapangan observasi dan wawancara serta buku-buku yang berhubungan judul penelitian. Hasil penelitian menemukan beberapa pelaksanaan tradisi pernikahan di Bontosunggu Kecamatan Bontonompo Gowa telah terintegrasi nilai-nilai Islam. Akkorongtigi, Simorong, A’nikka, Nilekka, Nilekka adalah rangkian pelaksaaan pernikahan harus didahului dengan Angngalle je’ne sambayang (Berwudhu), membaca shalawat, barazanji dan appatamma (Khataman al-Qur’an) sebagai tradisi yang memiliki nilai-nilai Islam yang terintegrasi dengan tradisi lokal.
Kebangkitan Kesultanan Ternate pada Era Reformasi 1998-2002 Rustam Hasim; Oktosiyanti MT Abdullah; Siti Rahia H. Umar
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.11484

Abstract

 The elite revival of the Ternate Sultanate after the New Order illustrated how the palace group played a new role in staying in its position as a clan of power in the local sphere. In this case, the emergence of the elite of the Ternate Sultanate can be understood and interpreted in three respects. First, the rise of feudalistic power in the region to strengthen political position stemmed from cultural construction based on history and genealogical similarities. Second, the individual revival of the Sultan of Ternate MudafarSyah in the name of the Sultanate institution as his political vehicle. Third, there is the elite desire of the Ternate Sultanate to be more institutionally accommodated into the formal government political stage. This reality shows the political participation of the Ternate Sultanate in the post-independence domain of local politics until now, is an important field of historical research. As a historical phenomenon, the process of dynamics of local politics like this is interesting to study, because the Sultan of Ternate has long been a part of the history of politics in North Maluku. Also, there is an implicit message about how partial Indonesian political studies are if they only focus on the dynamics of national politics. In the case, there are several national political issues which can initially be pursued from the region and vice versa Kebangkitan elite Kesultanan Ternate pasca-Orde Baru mengambarkan bagaimana kelompok istana memainkan peran baru agar tetap berada pada posisinya sebagai pengenggam kekuasaan di ranah lokal. Dalam hal ini, apat dipahami bahwa ada tiga faktor yang menyebabkan kemunculan elit Kesultanan Ternate Pertama, bangkitnya kekuasaan feodalistik di daerah untuk memperkuat posisi politik bersumber dari konstruksi budaya yang berbasiskan pada sejarah masa lalu maupun kesamaan genealogis. Kedua, kebangkitan secara individual Sultan Ternate Mudafar Syah dengan mengatasnamakan institusi kesultanan sebagai kendaraan politiknya. Ketiga, adanya keinginan elite Kesultanan Ternate untuk lebih diakomodasikan secara institusional ke dalam panggung politik pemerintahan formal. Realitas  tersebut menunjukkan  partisipasi politik  Kesultanan Ternate dalam ranah politik lokal pasca-kemerdekaan hingga kini, merupakan sebuah bidang penelitian sejarah yang penting. Sebagai sebuah fenomena historis, proses dinamika politik lokal seperti ini menarik untuk diteliti, karena telah sejak lama para Sultan Ternate menjadi bagian dalam sejarah perpolitikan di Maluku Utara. Selain itu,  ada sebuah pesan implisit tentang betapa parsialnya kajian politik Indonesia bila hanya memfokuskan pada dinamika politik nasional saja. Pada hal ada beberapa persoalan politik nasional yang awalnya dapat diruntut  dari daerah dan begitu pula sebaliknya.
Historiografi Korupsi di Indonesia: Resensi Buku Korupsi dalam Silang Sejarah Indonesia Miftakhuddin Miftakhuddin
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.11772

Abstract

This review aims to describe the contents of the book, analyze how the book reaches its objectives, and how the author's perspective in presenting his arguments and ideas. The review was conducted by using the report method proposed by Bond (1964). Overall, this book has three weaknesses. Firstly, Carey's writings were not well-translated, so it might complicate nonscholar readers. Secondly, discussion in the first two chapters strays from the topic of "corruption". Thirdly, this book tends to more like an anthology book (it does not seem unified). However, each chapter was written objectively and comparably. In terms of the organization of its ideas, the script of Margana and Carey appears to have been written in strict rules of historical research, both heuristics, criticism, interpretation, and historiography. Moreover, in Chapter IV, the construct has written in investigative writing by former journalist, Haryadi. It will make the readers' reasoning skills more analytical, critical and anticipatory. In conclusion, this book is a worthy reference for everyone who concerns on corruption issues in Indonesia, mainly due to its incisive analysis by experts and historians.Review ini bertujuan mendeskripsikan konten buku, menganalisis bagaimana buku mencapai tujuannya, dan bagaimana perspektif penulis dalam menyajikan argumen dan gagasannya. Review dituliskan dengan report method yang diusulkan Bond (1964). Secara keseluruhan, buku ini mempunyai tiga kelemahan. Pertama, tulisan Carey tidak diterjemahkan dengan baik, sehingga mungkin akan menyulitkan pembaca umum. Kedua, pembicaraan di dua bab pertama menyimpang terlalu jauh dari “korupsi”. Ketiga, buku ini lebih seperti buku antologi, sehingga terkesan tidak menyatu. Namun demikian, setiap bab dalam buku ini ditulis secara objektif dan berimbang. Ditinjau dari organisasi ide pokoknya, teks dari Margana dan Carey tampak ditulis mengikuti kaidah riset sejarah secara ketat, baik heuristik, kritik, interpretasi, maupun historiografi. Terlebih lagi pada Bab IV yang ditulis dengan nuansa investigatif oleh mantan wartawan Haryadi, akan membuat daya nalar pembaca menjadi lebih analitis, kritis, dan antisipatif. 
Eksistensi Maccera Manurung dalam Perspektif Nilai Islam Sitti Fatimah Dwi Putri
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.11541

Abstract

Maccera Manurung is a La Pariba heritage heirloom washing ceremony, as well as an expression of gratitude for the people of Matakali for the abundance of fortune from Allah swt received for a year. Whether it's a fortune in the form of health and abundant harvests. The author uses a type of qualitative research with a descriptive analysis of the objects discussed according to the reality that occurs in the community, especially in the Matakali community, Maiwa District, Enrekang Regency. The emergence of an unknown human figure in Matakali Enrekang that is able to bring positive change in the Matakali region and is known as Tomanurung La Pariba. The Matakali community agreed to appoint La Manariung to manurung La Pariba as a leader in their area until birth and his child called To Jabbari and then La Pariba suddenly also disappeared by leaving several objects namely Kawelang, Tengkeng Bassi and rifles, and then the objects of La Pariba were disposed of by the Matakali people as Maccera Manurung who also commemorated the services of La Pariba. Maccera Manurung merupakan upacara pencucian benda pusaka peninggalan La Pariba, sekaligus ungkapan rasa syukur masyarakat Matakali atas limpahan rezki dari Allah swt yang diterima selama setahun. Baik itu rezki berupa kesehatan maupun hasil panen yang melimpah ruah. Penulis menggunakan jenis penelitian kualitatif dengan analisis deskriptif mengenai objek yang dibicarakan sesuai kenyataan yang terjadi di masyarakat, khususnya pada masyarakat Matakali Kecamatan Maiwa Kabupaten Enrekang. Kemunculan sosok manusia yang tidak diketahui asal-usulnya di Matakali Enrekang yang mampu membawa perubahan positif di wilayah Matakali dan dikenal dengan Tomanurung La Pariba.masyarakat Matakali sepakat mengangkat to manurung La Pariba sebagai pemimpin di wilayah mereka hingga saat lahir dan dewasa anaknya yang bernama To Jabbari dan kemudian La Pariba tiba-tiba pula menghilang dengan meninggalkan beberapa benda yaitu Kawelang, Tengkeng Bassi dan senapan yang kemudian benda-benda peninggalan La Pariba tersebut diupacarakan oleh masyarakat Matakali dengan sebutan Maccera Manurung yang juga untuk mengenang jasa-jasa La Pariba.
The Developments and Problems of Muslims in Australia Syamzan Syukur; Syamhi Muawwan Djamal; Syarifah Fauziah
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.11858

Abstract

This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generally dominated by immigrants from the countries of the Muslim majority. Activity and religious activity continues to writhe mainly due to the support and role of Islamic organizations. As for the problems faced by Muslims in Australia is coming from a non-Muslim society of Australia; Persistence of Muslims to practice their religion, sometimes considered a fanatic attitude and could not cooperate. Another problematic faced by Muslims is related to a misunderstanding of Islam. Most of the Australian non-Muslims regard that Islam is a violent religion. This perspective is connected by the collapse of the World Trade Center (WTC). The method of this research is a descriptive-analytic qualitative study that utilizes library resources to acquire, manage and analyze data.   Tulisan ini menunjukkan bahwa, para sejarawan memiliki pandangan yang berbeda mengenai awal masuknya Islam di Australia; sebagian berpendapat bahwa Islam masuk ke Australia pada abad ke-9 masehi. Adapula yang berpendapat pada abad ke-10 masehi yang dibawah oleh pedagang-pedagang Arab melalui pantai Australia. Selain itu adapula yang menyebutkan di bawah oleh nelayan muslim Bugis yang berkelana dengan perahu layar untuk mengumpulkan taripang (semacam siput laut) dari teluk Carpentaria pada abad ke-17 masehi. Sedangkan perkembangan Islam di Australia mulai Nampak sejak tahun 1976 sampai tahun 1986 komunitas kaum muslimin di Australia meningkat mencapai tiga kali lipat. Peningkatan kuantitas kaum muslimin di Australi pada umumnya didominasi oleh para imigran dari negera-negara mayoritas muslim. kegiatan dan aktivitas keagamaan pun terus menggeliat terutama karena dukungan dan Peranan organisasi-organisasi Islam. Adapun problematika yang dihadapi kaum muslimin di Australia adalah datangnya dari masyarakt non-muslim Australia; Ketekunan umat Islam menjalankan ajaran agamanya, terkadang dianggap sebagai sikap fanatic dan tidak bisa diajak kompromi. Problematika lain yang dihadapi kaum muslimin   adalah berkaitan dengan kesalah pahaman tentang Islam. Kebanyakan non-muslim Australia menganggap bahwa Islam adalah agama kekerasan. Persfektif ini mereka hubungkan dengan  peristiwa  runtuhnya gedung WTC. Metode penelitian ini merupakan penelitian kualitatif deskriptif-analitik denhan memanfaatkan sumber perpustakaan untuk memperoleh, mengelola dan menganalisis data.
Sultan Abdul Qahir dalam Pengembangan Islam di Bima rahmat rahmat; nurwahidah nurwahidah
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 7 No 2 (2019): HISTORY AND CULTURE
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v7i2.11542

Abstract

Regarding Sultan Abdul Qahir is very interesting because since he was appointed by the king of Gowa and embraced Islam became the beginning of the development of Islam in Bima. Education as the main channel of Islamization is carried out in households raised by parents and ulemas, religious teachers such as the art of reading barzanji which is still valid in the villages. Carving, seen in the pulpit of the mosque, heirloom keris carved in such a way that it looks very beautiful grooves. Hadra, which is a kind of Islamic art in the form of dhikr in Arabic while shaking the body according to the tambourine rhythm which is done by sitting also standing. The second channel is a fairly successful propaganda method carried out by preachers is by approaching the community such as, adjusting to the situation and conditions of the people who hold fast to the old beliefs of Animism and Dynamism. The method of preaching like the one above is to look at the situation and condition of the community indeed has been exemplified by the Prophet Muhammad.Mengenai Sultan Abdul Qahir sangat menarik karena sejak Ia dilantik oleh raja Gowa dan memeluk Islam menjadi awal perkembangan Islam di Bima. Pendidikan sebagai saluran utama islamisasi  dilakukan dalam rumah tangga yang diasuh oleh orang tua dan para ulama. Pelajaran untuk didikan anak dilingkungan kesultanan Bima waktu itu selain belajar agama Islam (rukun, iman, rukun Islam, thaharah, adab), juga untuk meyiapkan putra-putrinya secara khsusus untuk tujuan-tujuan dan tanggung jawab yang dihadapinya dalam kehidupan mendatang.  Kegiatan pendidikan Islam di istana sebagaimana yang diuraikan di atas membawa pengaruh yang luas dikalangan masyrakat, yang berdatangan untuk belajar agama Islam dan berguru kepada mubalig/guru di istana untuk beberapa lama.  Saluran kedua dengan cara pendekatan kepada masyarakat seperti, penyesuaian diri dengan situasi dan kondisi masyarakat yang berpegang teguh pada kepercayaan lama Animisme dan Dinamisme. Metode dakwah yang seperti tersebut diatas adalah dengan melihat situasi dan kondisi masyarakat memang sudah dicontohkan oleh Nabi Muhammad saw.

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