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INDONESIA
Rihlah Jurnal Sejarah dan Kebudayaan
Published by Universitas Islam Negeri Alauddin Makassar
ISSN : 23390921     EISSN : 25805762     DOI : -
Core Subject : Education,
Education
Arjuna Subject : -
Articles 218 Documents
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Etika Politik dalam Sejarah Umat Islam Susmihara Susmihara
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 3 No 01 (2015): OKTOBER
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v3i01.1356

Abstract

The purpose of this essay is trying to observe the concept of political ethics in Islam within history of Islam community. The writer intentions to describe it until there are no less understanding about it. Right now, the political situation aborts the ethical concept of Islam. Actually it appears because our overview by the political treatise which defines politics as a way to seize the power with any circumstances. Probably, the other reason on why it happens, because we don’t reflect the way of our former throughout Islamic history. On this essay, it will be found that the balance of a state depends on the implementation of ethical value by the government in every event of Islamic community throughout history. The result of this implementation will make a civil society, like in the City of Madinah on the era of Muhammad saw. However, it doesn’t mean that the ethical value of Islam is only able for the society on the era of Muhammad because Islam ethical value prevails on the universal life. Furthermore, the Islamic ethical value is also implemented on after the era of Muhammad. It can be seen on the age of Caliphs or the era of each leaders of Islamic state. Beside it we will find, every conceptual of Islam political ethics in each treatises of classic Islamic scholars, like al-Ghazali, al-Mawardi, Ibn Taimiyah or the Islamic philosophers. Finally, the political ethics of Islam aims to ensure the right’s of people and to carry out the commandment of Allah swt.
SEJARAH INTELEKTUAL ISLAM INDONESIA Studi kasus Pemikiran Nurchalish Madjid Dan Hamka (Studi Perbandingan) Nasruddin Nasruddin
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 4 No 2 (2016)
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v4i2.2827

Abstract

Nurchalish Madjid dalam pemikirannya tentang sekulerisasi, bahwa bukan penerapan sekularisme dan mengubah kaum muslimin menjadi sekularis.” Tetapi dimaksudkan untuk menduniawikan nilai-nilai yang sudah semestinya bersifat duniawi dan melepaskan umat Islam dari kecenderungan untuk mengukhrowikannya. Jika Indonesia kembali pada fundamentalisme Islam ibarat bahaya narkotika yang selalu membekas dalam diri manusia, paham Pluralitas masyarakat adalah bagian amat penting dari tatanan masyarakat maju. Dalam paham itulah dipertaruhkan, antara lain sehatnya demokrasi dan keadilan. Pluralisme tidak saja mengisyaratkan adanya sikap bersedia mengakui hak kelompok lain atau ada, tetapi juga mengandung makna kesediaan berlaku adil kepada kelompok lain itu atas dasar perdamaian dan saling menghormati. Buya Hamka, menolak dengan keras apa yang disebut toleransi agama, dan juga menolak dengan keras tentang pluralisme agama juga menolak paham sekularisme. Penghayatan tasawuf hamka itu berupa pengalaman takwa yang dinamis, bukan ingin bersatu dengan tuhan, adapun refleksi tasawuf menurut hamka yaitu berupa menampakkan makin meningginya kepekaan sosial dalam diri si sufi. Jadi intinya secara garis besar, konsep dasar sufistik menurut hamka adalah sufisme yang berorientasi  ke depan. 
SEJARAH PEMIKIRAN ISLAM Nasruddin Nasruddin
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 5 No 2 (2017): Rihlah
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v5i2.4159

Abstract

Kaum Ahmadiyah meyakini bahwa wahyu jenis ketiga, yang disebut juga wahyu kenabian (wahyu nubuwat), telah mencapai kesempurnaan pada diri Nabi Muhammad saw., nabi terakhir, sedangkan wahyu dalam jenis yang pertama dan kedua tidak akan berkesudahan. Allah terus berfirman. dijelaskan bahwa cara Allah berkomunikasi kepada manusia melalui tiga cara, yakni dengan wahyu, dari balik tirai, dan dengan mengutus utusan. Cara pertama, secara teknis disebut ilham (isyarat yang cepat yang masuk ke dalam kalbu), cara kedua disebut kasyaf, ru’yah (visiun), cara ketiga disebut wahyu matluw (wahyu yang dibacakan oleh Malaikat Jibril). Wahyu jenis ketiga ini hanya diberikan kepada para nabi utusan Allah, sedangkan wahyu dalam jenis pertama dan kedua, yang disebut juga sebagai wahyu ghairu matluw atau wahyu khafi. Sedangkan Al-Banna berhasil menuangkan pemikiran-pemikiran Ikhwan secara mudah, ketika ia merumuskan tentang rukun baiat Al Ikhwan al Muslimun. Nasionalisme menurut al Banna adalah keharusan bekerja serius untuk membebaskan tanah air dari penjajah. Sedangkan Harum Yahya Menentang Marxisme, komunisme dan filsafat materialistis. Dia menekankan pentingnya menyanggah teori evolusi dan Darwinisme. Menuduh kaum Zionis melakukan rasisme dan menegaskan bahwa Zionisme dan Freemasonry telah menimbulkan banyak pengaruh negatif terhadap sejarah dan politik dunia. Namun belakangan, ia menjelaskan bahwa kecamannya secara khusus ditujukan pada Zionis yang ateis, dan ia menganjurkan toleransi terhadap Yahudi yang tidak ateis. 
Interpretasi Ziarah pada Makam Mbah Priuk (Sebuah Kajian Etnografi) syamhari syamhari
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 2 No 01 (2014): OKTOBER
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v2i01.1347

Abstract

Interpretation of visiting Mbah Priuk grave. This research used descriptive analysis in etnographe methode. This research result has found that visiting grave is a tradition is growth as naturally whether through tradition in every families and then tradition as generally. When relationship nowdays with human life is cannot be separated with habitual area, tradition, culture and truth. Visiting grave is part of the tradition that be continued has been built by people before them. About the meaning and rules of visiting grave, every group’s societies own by themselves. But Mbah Priuk grave has been found the same rules of visiting grave without they took their tradition of visiting that make habitual in every vellages. There are religion values found  strong in themselves that all expulsions, sacrifices whether materials and non-materials are found will get the blessing from Allah becouse they have made the good thing.
DINASTI-DINASTI KECIL BANI ABBASIYAH Andi Syahraeni
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 4 No 1 (2016): JUNI
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v4i1.2587

Abstract

Dinasti kecil sebagian besar berasal dari Arab memecah wilayah kekuasaan Khalifah dari Barat. Pada masa kekuasaan bani Abbasiyah terdapat 5 dinasti kecil yang berada di sebelah barat Baghdad, yakni: Dinasti Idrisiyah, (789 M – 926 M) Dinasti Aghlabiyah, (800 M – 909 M) Dinasti Thuluniyah (868 M – 905 M) Dinasti Ikhsidiyah(935 M – 969 M) Dinasti Hamdaniyah(905 M – 1004 M) Saat dinasti-dinasti kecil sebagian besar berasal dari Arab memecah wilayah kekuasaan Khalifah dari Barat, proses yang sama telah terjadi di Timur terutama dilakukan oleh orang Turki dan Persia.Pada masa kekuasaan Bani Abbasiyah terdapat 3 dinasti kecil yang berada di sebelah timur Baghdad, yakni: Dinasti Thahiriyah(820 M – 872 M) Dinasti Shaffariyah (867 M – 1495 M) Dinasti Samaniyyah (819 M – 1005 M) Pelepasan wilayah kekuasaan dinasti-dinasti kecil di barat dan timur Bagdad dari Dinasti Abbasiyah disebabkan beberapa factor; Pertama, Karena kebijakan penguasa Bani Abbasiyah yang lebih menitikberatkan kemajuan peradaban dibanding dengan mengadakan ekspansi dan politisasi, sehingga memberi peluang terhadap wilayah yang jauh dari pusat pemerintahan untuk memerdekakan diri dari pemerintahan Abbasiyah. Kedua, Karena dinasti Abbasiyah tidak diakui di Spanyol dan seluruh Afrika Utara, kecuali Mesir, sehingga membuat daerah-daerah yang jauh mendirikan dinastidinasti kecil. Ketiga, Adanya pemberian hak otonom sehingga tidak terkontrol karena berjauhan dari pemerintahan pusat, dan terlalu luasnya kekuasaan Abbasiyah.
Sejarah Awal Masuknya Islam di Selayar (Sebuah Catatan) Abd. Rahim Yunus
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 1 No 01 (2014): Mei
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v1i01.672

Abstract

Studies on the entry history of Islam in a place, it is very interesting because of various dimensions with different points of view, of course, based on the theory that strengthen it. From a different perspective is what makes us have a wealth of references. This paper, tries to make a note of the various theories about the arrival of Islam in Selayar. From the existing literature, spawned a variety of analyzes of the historical fact that, based on the approach Navigation and Geography, Selayar be at the shipping trade. that Islam has been present in Makassar since 1550 (but officially the king of Gowa embraced Islam in 1605). Pelras indicate that Selayar possibility has also been accepted Islam before the year 1605, as well as Buton and Gorontalo. This indication is supported by the Selayar not invited by the king of Gowa to Islam. Perhaps at that time, had accepted Islam before Selayar Gowa formally accepted Islam. Calculation of 1605 as the initial entry of Islam in Selayar, in the religious sense is adopted by the king and kingdom. Determination of 1605, based on the arrival of Dato 'Ri Bandang for the second time. If coming for the first time Muslims into the calculation, the initial entry of Islam as the religion of the king and the kingdom is in 1575. data indicate that early Islamic history entry in a screen in the sense, the Muslims have been in Selayar, or there has been no Muslim immigrants living Selayar was before 1575.
Islam di Inggris (Tinjauan Historis Dinamika Kehidupan Muslim) Chaerul Mundzir
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 2 No 01 (2015): MEI
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v2i01.1369

Abstract

The aim of this essay is to describe about the Dynamics of Muslim’s life in England within historical perspective. In general perspective, England is an area which is Muslim population no longer. Since 1860 Islam have entered in that area, additionally, based on the England Population Statistics, England is an area in western civilization whose massive Muslim peoples. It was caused by a multiculturalism policy made of England Government in 1961. The policy that is used to sustain the human resources for each immigrant has been changing for Muslims in England territory. Futhermore, Muslims can perform the Islamic regulation (sharia) among the non-Muslim people in the society. However, Muslim in England has to face the presence some of islamophobic organizations such as English Defence League (EDL), Afro-Carribean and others which always disturb Muslims life in England. 
ISLAM DALAM PEMERINTAHAN KERAJAAN BONE PADA ABAD XVII Rahmawati Rahmawati
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 5 No 1 (2017): Rihlah
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v5i1.3180

Abstract

Islam dalam pemerinahan kerajaan Bone pada abad ke-17. Dari data yang diperoleh dapat disimpulkan bahawa reaksi masyarakat Bone dalam pemerintahan ketika Islam diperkenalkan oleh raja bisa dikatakan sangat cepat dan tidak mendapat halangan dari masyarakat maupun dari raja yang turut memberikan impak untuk menghindari konflik antara adat dan sara. Sementara itu bagi masyarakat Bone, realitas keislaman sebenarnya jauh lebih kompleks dari gambaran tersebut. Disatu sisi, agama Islam memang telah menjadi sebahagian dan hadir dalam berbagai macam aspek dalam kehidupan sosial masyarakat Bone. Hal ini dapat dilihat pada praktik peribadatan mereka, nama-nama Muslim yang mereka sandang, kewujudan berbagai macam kegiatan sosial lslam dengan adanya lembaga-lembaga pendidikan Islam seperti pesantren dan sebagainya.
TAREKAT KHALAWATIAH SAMMAN (Studi tentang Penyebaran dan Ajarannya di Masyarakat Masamba Kabupaten Luwu Utara Sulawesi Selatan) Nurlidiawati Nurlidiawati
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 1 No 01 (2013): Oktober
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v1i01.662

Abstract

Mystical path avoiding what is prohibited and what it can lead to sin, It noticed what is possible and what is not, it is also doing what is useful to do and what is sinful when done. The ability of a person is under the guidance of a leader (sheikh) with a specific purpose. "Khalawatiah" is one of the mystical path. Khalwatiah means isolating yourself in a place away from the noise in order to purify themselves from sin to get guidance from God Almighty. According to followers of Khalawatiah Samman, spiritual life is religious heritage started by the Prophet and his companions until now. According to them, Khalwatiah Samman is not contrary to the teachings of Islam, although there are many challenges from all sides. The purpose of this mystical path is to keep his followers in times of peace and quiet under the guidance of teachers. Those involved in the activities of this mystical spiritual undergo regular training, so that they achieve a feeling as to the psychological world, and this is a practical guide for someone who follows the teaching of tasawwuf.
Transformasi Kerajaan Nepo Makmur Makmur
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 3 No 01 (2015): OKTOBER
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v3i01.1365

Abstract

The purpose of this research was to trace the archeological remain of Arung Pattapulo (The Fourty Kings) and the early time of Nepo Kingdom, until the reign of La Bongo as the first King Of Nepo Kingdom. The early guidance in tracing of the source of the historical trail was from Lontara manuscript, then field survey was conducted to excavate the artefact burried. Besides, we also conducted collective society data recording memory (tutur tradition) by interviewing community leader whom related to Arung Pattapulo and the early time of Nepo Kingdom until the reign of La Bongo King. The result was to get the overview of leadership transformation process, the governance system of Nepo Kingdom, the transformation of settlement and agriculture along with the relation of outside community.

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