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<![CDATA[SEJARAH PERKEMBANGAN TAFSIR AL-QUR’AN PADA ABAD KE VII H ]]>
<![CDATA[Andi Miswar]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 5 No 1 (2017): Rihlah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v5i1.3187
<![CDATA[The VIIth century is known as the mutaakhhirin period in the development of Qur'anic interpretation. In this era of interpretation activities experienced a very significant development, for example from the form of bi al-ma'tsur (riwayah) exagesis to the form of dirayah (al-ra'yu) exagesis that is interpretation based on ijtihadiy as contained in Mafatih al-ghaib / Al-kabir exagesis by al-Razi in the style of philosophy in which there are philosophical views of the Qur'anic statements. On the other hand the exagesis book was published in that century is the interpretation of Anwār al-tanzil wa Asrār al ta'wil by Al-Baidhawi who uses the source of interpretation bi al-Ra’yi exagesis with the style of ilmiy exagesis who tends to use logical argument and explore various problems of science, and the exagesis that has the form of al-isyariy (intuition) with shufiy interpretative style is Ibn 'Arabi’s exagesis . The tendency of exagesis mostly impluenced by their personal understanding, school of thought, and qualifications of their knowledge.]]>
<![CDATA[Aktivitas Ekonomi Masyarakat di Sekitar Mesjid Al-Markaz Al-Islami Makassar (Sebuah Tinjauan Kebudayaan Islam) ]]>
<![CDATA[Syamsuez Salihima]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 2 No 01 (2014): OKTOBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v2i01.1345
<![CDATA[Community Economic Activity Around Almarkas Masjid Al-Islami Makassar: A Review of Islamic Culture. The central issue in this study is the Mosque of Al - Markaz al - Islami Makassar reveal new phenomena with market tradition that adorn celebration Islamic holy days. In terms of the traditional Islamic culture is a new phenomenon that is interesting to study through this research. The market is a means of buying and selling that bring together buyers and sellers who gave birth to a healthy transactions between them. What happens in the court of Al - Masjid Al - Islami Makassar Headquarters indeed a new tradition certainly be an interesting phenomenon because market participants in general are people who are aware of the function of the mosque. Associated with the Islamic tradition of religiosity based on the elements that promote the concept of Al - Quran and Hadith that turned out to purchase it is a tradition that is set in the legal sources that tentutsaja if executed properly or in accordance with the rules then it will get the glory. Economic activity in the al - al - Islami Headquarters certainly have differences in their purpose element carrying out market or buy goods selling at Masjid Al - Headquarters Al - Islami they make buying and selling while conducting worship, Sellers also easily offer their goods because economic activity is concentrated in one place, namely the courtyard of the mosque, making it easier for consumers looking for all kinds of needs them. The attractiveness of the market on big days in the Al - Al - Islami headquarters in the context of how to dress consumers and sellers in the market on a day -to-day religious identical to the Islamic dress code]]>
<![CDATA[ISLAM DAN NASIONALISME DI INDONESIA (Sebuah Tinjauan Sejarah) ]]>
<![CDATA[Susmihara Ryadi]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 4 No 1 (2016): JUNI ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v4i1.2578
<![CDATA[Nasionalisme tetap merupakan sebuah cita-cita yang ingin memberi batas antara “kita yang sebangsa” dengan “mereka dari bangsa lain” antara negara kita dan negara mereka. Demikian pula dalam konteks sejarah, Nasionalisme dimaknai sebagai tindakan politik untuk mengubah status Indonesia sebagai bangsa terjajah agar menjadi bangsa merdeka. Dalam perkembangannya Nasionalisme Indonesia tidak saja ditujukan untuk melawan kolonialisme Barat tetapi untuk melawan semua bentuk kolonialisme, tidak peduli Barat atau Timur. Islam sebagai kekuatan pembebas tidak saja bergandengan dengan Nasionalisme itu, tetapi sekaligus memberi fondasi spiritual yang kokoh kepada masyarakat Indonesia, mengobarkan semangat anti penjajah baik dalam teori maupun praktek.]]>
<![CDATA[Nilai Nilai Sosial dalam Tradisi Mappanre Temme’ di Kecamatan Tanete Rilau, Kabupaten Barru ]]>
<![CDATA[Chaerul Mundzir]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 1 No 01 (2014): Mei ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v1i01.669
<![CDATA[Procession of completing the Qur'an (Khatam), maybe for some people is a common tradition and less interested to be discussed in a study. However, it should be understood that the appreciation of the procedures for completing the Qur'an that make this tradition should be interested to be discussed, because the Qur'an is the major source and soul for all of Muslims. Therefore, it is necessary to explore further the tradition of Mappanre Temme, especially for the Bugis community at the District of Tanete Rilau, Barru. Mappanre Temme’ is a tradition that was born as a result of Islamization at the Kingdom of Tanete in the 17th century and the creativity of the Bugis community also, which was born from the deep Islamization of society. So, it would be appears the appreciation of Procession of completing the Qur'an (Mappanre Temme’ Tradition). Implementation of this tradition isn’t only produce the motivation to continue read the Qur’an. In the end, it should give an effect on the life of society, as in the Mappanre Temme' tradition there are a few of social values to live in the social life now.]]>
<![CDATA[Kepercayaan Tolotang dalam Perspektif Masyarakat Bugis Sidrap ]]>
<![CDATA[Nur Ahsan Syukur]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 3 No 01 (2015): OKTOBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v3i01.1381
<![CDATA[The research aims to describe Tolotang’s belief which locates in Sidenreng Rappang (Sidrap Region). According to the result of this research was known that the belief of Tolotang had existed since the era of their ancestor until now. The existence of Tolotang proves that a whole of Sidrap society believes Tolotang as a cultural religion or ancient religion. The development of Tolotang on a high scale made a debate among Sidrap Buginese Society and Indonesia Government. It can be seen by society arguments that Tolotang is a local wisdoms or local culture. In the other side, the government says that this religion will wreck the order of recognized religions in this area.]]>
<![CDATA[PERKEMBANGAN TAFSIR AL-QUR’AN PADA MASA SAHABAT ]]>
<![CDATA[Andi Miswar]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 4 No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v4i2.2849
<![CDATA[ Interpretation of al-Qur'an have grown during Prophet life and he is the first mufassir. After Rasulullah passed away the prophet companies occupied the second interpretor. The first person interpreted al-Qur'an after Rasul is Ali and than Ibnu Abbas. Al-Qur'an was interpreted by prophet companieas by using sources such as Qur’an, prophet tradition,their own opinions (ijtihad) and israiliyat stories ( though this was not mentioned and not allowed by the Prophet.). Meanwhile interpretation of Prophet directly come from Allah or passed by jibril or from himself, difference ways of this two interpretation are not far differences, but the quality of these interpretations is far more eminent. Generally, the form of interpretation applied by prophet companies is called al-Ma'tsur interpretation which means that the interpretation is based on prophet interpretation, tradition and hisrory. This doesn’t mean the ra’yu or thought was not exluded but included. Precisely in certain condition, they used ideas called interpretation method (ijtihadi). The methode of interpretation used was ijmali ( global), which means a brief and clear interpretation of verses.]]>
<![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[Sistem Pemerintahan Kedatuan Luwu dalam Kurung Periode I Lagaligo (Abad IX-XIII) ]]>
<![CDATA[Syamzan Syukur]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 3 No 01 (2015): OKTOBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v3i01.1358
<![CDATA[Luwu was the oldest kingdom in South Celebes. Luwu had been known as the origin place of Buginese civilization which appeared since 10th century. Therefore, it is so interesting to know more about Luwu. Then, the concern of this research is to explore the goverment system of Luwu in the era of La Galigo in 9-13th centuries. It should be understood that La Galigo is a classic manuscript which describe about the origin people of Luwu. In this case Luwu represents the oldest Buginese ethnic. Further, in La Galigo we will find a story (or even a myth) about the famous person, named Sawerigading. He and his family i.e. Batara Guru as his father and La Galigo as his son had created a new social-political stratum in the Buginese society. Sawerigading played a role as a charismatic person which in this case he became as symbol of his ethnic. According to that condition, we can analyze that the earliest government system of Luwu Kingdom is monarchi absolute. Thus that goverment system appropriates with the social condition of society which had a belief to gods or it calls urmonotheism i.e. PatotoE (as the highest God of Buginese/Luwu society).]]>
<![CDATA[DINASTI FATIMIYAH (Muncul,Perkembangan,dan Kehancurannya) ]]>
<![CDATA[Susmihara Susmihara]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 4 No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v4i2.2830
<![CDATA[Sejarah kemunculan dinasti Fatimiyah tidak terlepas dari gerakan-gerakan militan dan prontal yang dilakukan oleh Syi’ah Ismailiyah yang dipimpin oleh Abdullah ibn Syi’i dengan terampil dan terorganisir. Pada tahun 909, gerakan tersebut berhasil mendirikan dinasti Fatimiyah di Tunisia (Afrika Utara) dibawah pimpinan Sa’id ibn al-Husain setelah mengalahkan dinasti Aghlabiah di Sijilmasa. Dinasti Fatimiyah merasakan tiga ibu kota yaitu Raqadah, al-Mahdiyah dan Kairo dibawah 14 khalifah selama 262 tahun yaitu sejak tahun 909 hingga 1171. Kejayaan itu dapat dilihat dalam bidang agama dengan toleransi yang tinggi, pendidikan dengan pembangunan universitas dan perpustakaan. kebudayaan dan peradaban dengan kota Kairo sebagai bukti, arsitektur dengan masjid al-Azhar dan kesenian dengan produk tekstil, tenunan, keramik dan penjilidan. Kemunduran dinasti Fatimiyah dimulai dari masa pemerintahan al-Hakim ((996-1021) yang membuat kebijakan kontroversial dalam bidang agama dan terus merosot pasca pemerintahan al-Zhahir ((1021-1035) dan musnah pada masa al-Adid (1160 M - 1171 M), kemunduran itu karena faktor eksternal berupa ronrongan dari penguasa luar dan ronrongan internal, perilaku al-Hakim yang kontroversi, khalifah yang masih belia, 3 suku bangsa yang bertikai, ajaran Syi’ah Ismailiyah yang belum sepenuhnya diterima masyarakat dan perebutan antara Nuruddin Zinki dengan pasukan salib di Yerussalem terhadap Mesir.]]>
<![CDATA[PERKEMBANGAN ISLAM DI PAKISTAN ]]>
<![CDATA[Asriyah Asriyah]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 5 No 2 (2017): Rihlah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v5i2.4164
<![CDATA[Bibit Islam di Pakistan tidak dapat dilepaskan dari sejarah kedatangan Islam di bumi India yang mayoritas penduduknya bergama Hindu. Islam terus menyusup dan berkembang dari waktu ke waktu sehingga melahirkan komunitas Muslim India. Kejayaan Islam di India mencapai puncaknya pada waktu berdiri Kerajaan Mughal. Kuatnya ide mendirikan negara tersendiri bagi umat Islam India selalu terinspirasi adanya Islam sebagai sebuah ideologi yang harus ditegakkan. Hasil penlusuran menunjukkan bahwa Negara Islam Pakistan berdiri aakibat perjuangan yanng gigih politisi umat Islam India yang berhasil diwujudkan di tangan Muhammad Ali Jinnah.Pakistan dikenal oleh dunia luar akan keislamannya. Pakistan menjadi sumber inspirasi peradaban Islam, karena di sana telah lahir kekayaan intelektual Islam dengan kelahiran kaum nasionalis, tradisional fundamntalis dan kaum modernis. Tokoh Islam penting dunia yang dimiliki Pakistan adalah Muhammad Iqbal, Muhammad Ali Jinnah, Abu A`la al-Maududi dan Fazlurahman.]]>
