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<![CDATA[Islam di Asia Tenggara ]]>
<![CDATA[Rahmawati Rahmawati]]>
<![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.v2i01.1350
<![CDATA[Islam came and berkembangan in Southeast Asia has a process with a wide range of channels in its spread, such as through trade channels, channel marriage, Sufism channels, educational channels, line art and political channels, but Islam is a religion that inspired the Alqurani so easy diterimah by community local. Overall the history of Muslims in Southeast Asia has led to struggle once articulation and assimilation with the local culture, so as to produce a new culture that is dynamic and unique, a liberal civilization of Southeast Asia. With the acceptance of Islam in peace then, as well as the development of Islamic civilization in its various aspects Therefore, Southeast Asia is a struggle field, as well as acculturation and assimilation of local culture, as well as among local cultural sesame. Therefore in Asia Tenggaralah live and develop various religious systems.]]>
<![CDATA[POLITIK ISLAMISASI KERAJAAN GOWA-TALLO TERHADAP TIGA KERAJAAN TELLUMPOCCOE (BONE, SOPPENG, WAJO) PADA ABAD XVII ]]>
<![CDATA[Puji Siswadi]]>
<![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.v4i1.2597
<![CDATA[The results showed that the Kingdom of Gowa-Tallo in spreading Islam using two methods, namely, by way of peace and war. The way of peace carried out by the Kingdom of Gowa-Tallo in spreading Islam in South Sulawesi received good response among the Kingdom's around the Kingdom of Gowa-Tallo. But how different is the case with the third kingdom of Tellumpoccoe (Bone, Soppeng, and Wajo) are included in the Bugis kingdom. The third kingdom did not heed what the Sultan of Gowa's call to embrace Islam. For the rejection of the then Sultan of Gowa attacks on the third kingdom of the Bugis. With the Kingdom's attack was successfully converted to Islam. But one thing that should be known that the Sultan of Gowa offensive not because the Bugis third kingdom of rejecting Islam but his refusal way that does not comply with customs regulations. So Musu 'Asselengngeng said by Chritian Pelras needed reconsideration. Then the political hegemony of political Islamization Gowa-Tallo did not appear during the reign of Sultan Alauddin. But during the reign of Sultan Malikussaid and Sultan Hasanuddin hegemony comes as La Maddaremmeng applying Islamic rules that eliminate said system of slavery, then when the people and their nobles Bone kingdom was forced to help build the fortress Somba Opu]]>
<![CDATA[PERANG SALIB Telaah Historis dan Eksistensinya ]]>
<![CDATA[Tasmin Tangngareng]]>
<![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.v5i1.3183
<![CDATA[Perang Salib yang merupakan tragedi umat Islam terbesar dalam sejarah yang menyebabkan kerugian yang sangat besar, baik harta maupun jiwa, namun ada sisi positifnya yaitu pasikan Islam berhasil memantapkan penguasaannnya terhadap wilayah-wilayah yang dikuasainya dan mengusir pasukan salib serta memulangkan mereka dengan kekalahan.Tetapi itu semua tidak banyak manfaatnya bagi kaum muslimin karena wilayah-wilayah tersebut sudah lama merka kuasai sebelum kedatangan pasukan salib. Adapun yang melatar belakangi timbulnya Perang Salib yaitu agama, politik, dan sosial serta ekonomi. Disamping itu, Perang Salib dapat dibagi tiga periodesasi yaitu; periode pertama yaitu periode penaklukan (1085-1144 M), periode kedua, yaitu periode reaksi umat Islam (1144-1192 M), periode ketiga, yaitu periode kehancuran Perang Salib (1192-1291 M).]]>
<![CDATA[Menelisik Jejak Pendidikan di Sulawesi Selatan: dari Sistem Pendidikan Tradisonal hingga Sistem Pendidikan Modern ]]>
<![CDATA[St. Junaeda]]>
<![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.v2i01.1341
<![CDATA[This paper describes the transformation of the education system in South Sulawesi, from the model tradisioanl be modern. The education system in South Sulawesi conceptual change as a result of the ongoing colonialism. The important question is how the process of transformation of the education system in South Sulawesi. This question can pull a conclusion, that the system change from traditional to modern education is just a simple implication of an application of different interests. Far more important is the change in the education system that took place in South Sulawesi encourages the emergence of awareness in understanding the entity's identity as a nation.]]>
<![CDATA[Nilai-Nilai Islami dalam Upacara Tradisi Mappacci ]]>
<![CDATA[Nasruddin ibrahim]]>
<![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.v1i01.665
<![CDATA[Mappacci / mappepaccing is one of a series of activities in the process of mating the Bugis Makassar known by the public as one of the conditions that must be carried by the bride or men the day before the wedding. After the traditional ceremony held mappacci the complete invitation where the relatives or the invitation that had been mandated to put in the hands of the bride and groom Pacci, the event started with the recitation of the litany or blessings on the Prophet, after officers stand litany, the procession begins by laying Pacci Anrong bunting followed by relatives and the invitation that had been given the task to put Pacci. Mappacci ceremony laden with meaning. Of a series of activities many symbols displayed value. Of those symbols, the values of Islam was much thicker either a series of activities or equipment that is used all contain Islamic values.]]>
<![CDATA[Tasawuf dan Penyebaran Islam di Indonesia ]]>
<![CDATA[Nurkhalish A Ghaffar]]>
<![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.v3i01.1374
<![CDATA[Tasawuf or mysticism (famous name in western civilization) refers to one part of knowledge in Islam which was developed in 13th century. That is why tasawuf will become an interesting theme in a study. This essay in particular is an effort to explore the role of tasawuf in spreading Islam in Indonesia. As we know, there are a lot of theories which explain about the concept of islamization in Indonesia, i.e. theory of Gujarat, theory of Arab, theory of Parsi, the theory of China etc. Each of theory was named based on place of origin and time of arrival. According on that theory we will find that tasawuf was roled by Sufi which was gave more contribution to sustain the process of islamization in Indonesia. Afterwards, easily we can find a lot of evidence to prove that tasawuf played a role in spreading Islam in Indonesia, ie. There are a lot of thariqah which is leaded by a charismatic person like Hamzah Fansuri (w. 1590), Nuruddin ar-Raniri (w. 1658), Syekh Yusuf al-Makassar (1626-1699) etc. and also in each of annals had talked about islamization process in Indonesia ie. Hikayat raja-Raja Pasai which represented that tasawuf as popular views of Sultan.]]>
<![CDATA[INTEGRASI ISLAM DALAM SISTEM PEMERINTAHAN DI KEDATUAN LUWU PADA ABAD XVII ]]>
<![CDATA[Syamzan Syukur]]>
<![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.v4i2.2835
<![CDATA[Temuan tulisan ini menunjukkan bahwa, penerimaan Islam sebagai agama resmi kerajaan di kedatuan Luwu telah memengaruhi seluruh aspek kehidupan masyarakat, termasuk sistem pemerintahan. Integrasi Islam pada sistem pemerintahan Kedatuan Luwu, dapat dilihat pada: pertama, Pembentukan Parewa Sara’ (institusi sara’) sebagai salah satu institusi pemerintahan khusus bidang keagamaan yang diketuai oleh seorang Kadhi (hakim agama); tugas seoran Kadhi selain mengembangkan kehidupan beragama dalam masyarakat sekaligus sebagai penasehat datu atau raja; sehingga segala kebbijakan yang diambil oleh raja dan erajaan tidak bertentangan dengan Islam. Kedua, dimasukkannya unsur Sara’ (Syariat Islam) ke dalam Panggedekeng (sistem kebudayaan masyarakat), yang sebelumnya terdiri atas lima yaitu Ade’ (adat), Bicara, Rapang dan Wari, dan menjadi enam dengan ditambahkannya Sara’ (Syari’at Islam).]]>
<![CDATA[DINAMIKA ISLAM DAN POLITIK KERAJAAN BONE SEBELUM DAN SETELAH MEMELUK ISLAM ]]>
<![CDATA[Rahmawati Rahmawati]]>;
<![CDATA[Andi Reni]]>
<![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.v5i2.4169
<![CDATA[Tulisan ini membahas tentang dinamika Islam dan politik kerajaan Bone Sulawesi. Penelitian ini bertujuan untuk mengetahui Islam ditinjau dari aspek politik kerajaan Bone sebelum dan setelah Islam berkembang. Jenis penelitian ini adalah field research dan menggunakan beberap a pendekatan, seperti historis, dan politik. Adapun pengumpulan data dalam tulisan ini diperoleh melalui buku-buku karya ilmiah. Dari tulisan ini terungkap bahwa secara historis keberadaan kerajaan Bugis pada masa sebelum dan setelah Islam berkembang dipengaruhi oleh sistem politik penjajah Hindia-Belanda dan juga Jepang yang menjadikan Bone sebagai Koloninya. Dalam dinamika politik Islam yang dilakukan oleh penjajah setidaknya menghasilkan dua situasi .Yang pertama kedatangan penjajah awalnya untuk menguasi ekonomi kemudian berkembang menjadi usaha untuk menghimpun pasukan dengan mengangkat raja-raja sehingga dibentuklah Bondgenoot Schappelijke Landen dan Gouvernement Landen. Yang kedua, pada masa penjajahn Jepang muncul elit baru yakni yang dipengaruhi oleh kelompok Barat dan beriorentasi pada Islam dengan mendirikan berbagai sarana pendidikan berbasis Islam. Memasuki masa kebangkitan Islam pada kerajaan Bone berbagai macam protes terhadap penjajah mulai berdatangan dengan melibatkan tokoh agama seperti ulama dan juga kaum priyai yang membawa pendidikan pada erah baru yakni pendidikan tanpa batas tanpa melihat perbedaan golongan. ]]>
<![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[Motivasi Kebangkitan Dunia Islam pada Aabd XIX-XX ]]>
<![CDATA[Muh. Dahlan M]]>
<![CDATA[ Rihlah : Jurnal Sejarah dan Kebudayaan Vol 2 No 01 (2015): MEI ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/rihlah.v2i01.1359
<![CDATA[The purpose of this essay is to describe the motivation of the resurrection in Islamic World in the XIX – XX century. As well as we know, after three great kingdoms in the Islamic world (Ottoman, Safavid and Mughal) suffered a setback, Countries in Europe appeared to be a new power in the world in the XIX century. This situation caused Muslims become a minority and marginalized people in the world. However, the motivation to restore the glory of Islam still exists because of the strong impulsed of the Islamic doctrine. So gradually, the Muslims were able to rise again, either by way of modernization or purification of Islam. In fact, there are a lot Islamic countries with Muslims as a majority people in it, such as Saudi Arabia, Turkey, India (before India splited into Pakistan) and Indonesia.]]>
