Indonesian Journal of Islamic History and Culture 2021-01-13T21:24:38+08:00 Sanusi Ismail (Editor in Chief) Open Journal Systems <p><a href="" target="_blank" rel="noopener"><strong><img src="/public/site/images/sanusi/Indonesian_Journal_of_Islamic_History_and_Culture1.png" width="200" height="283"></strong></a></p> <p><strong><a href=";1589993407&amp;1&amp;&amp;" target="_blank" rel="noopener">P-ISSN: 2722-8940</a><br><a href=";1589992976&amp;1&amp;&amp;2020" target="_blank" rel="noopener">E-ISSN: 2722-8934</a></strong></p> <p><a href="" target="_blank" rel="noopener"><strong>Indonesian Journal of Islamic History and Culture</strong> <strong>(IJIHC)</strong></a> is a peer-reviewed journal that is committed to the publication of a wide range scholarship in Islamic history and culture, such as the history of science and technology in Islam, Islamic dynasties, Islamic figures, Islamic philology, Islamic archeology, and Islamic arts. In Particular, this journal’s interest is in regional Islamic studies that reflect the diversity of Islamic historical and cultural heritage. The journal is published twice a year, in May and November.</p> The Importance of Studying History on individual’s awareness: A Case Study of Muslim Students in Saudi Arabia 2020-12-31T19:41:50+08:00 Hasnah Alghamdi Meguellati Achour <p>The purpose of this study is to identify the effect of studying history on individual’s awareness in political and cultural aspects. The researchers sampled 315 students as respondents were determined using the snowball technique who answered the online survey developed through Google forms with an appended consent form. The survey link was sent to the student respondents via social media (WhatsApp, Emails, Messenger, and so on). These students were from Jeddah University, King Abdelaziz University, and King Saud University. Their ages ranged from 17 to 50 years. The results of this study reveal a strong, positive and significant correlation of studying history with political awareness and cultural awareness as well.</p> 2020-12-31T00:00:00+08:00 Copyright (c) 2020 Hasnah Alghamdi, Meguellati Achour "Islam Nusantara" dan Globalisasi 2020-12-31T19:41:53+08:00 Fachry Ali <p>Artikel ini membahas mengenai Islam Nusantara dan Globalisasi. Titik fokus pada perkembangan model Islam lokal di Indonesia. Penelitian menggunakan metode kualitatif. Hasil penelitian menunjukkan jika Islam Nusanatara dan Globalisasi berkelindan membentuk entitas Islam Nusantara.&nbsp;</p> 2020-12-31T00:00:00+08:00 Copyright (c) 2020 Fachry Ali Melacak Geneologi Keilmuan Masyarakat Jalur Sanad Intelektual Muslim Bengkulu Tahun 1985-2020 2021-01-13T21:24:38+08:00 Ahmad Abas Musofa <p>Socio-religious scholarly in the community are reflected in either daily practice or literary works inherited. Through Muslim intellectuals, the scientific genealogy of society can be traced, either through their educational background or through their knowledge. The purpose of this article is to monitor the scientific genealogy of society through the knowledge of Muslim intellectuals who are active in various institutions and organizations. The historical research method used through four stages, namely heuristics, criticism, interpretation and historiography. Meanwhile, the approach used is intellectual history. This paper pioneered the study of the genealogy of Muslim intellectuals in Bengkulu, which so far received little attention. This is based on the results of studies related to Bengkulu Muslim intellectuals that have not been monitored on this issue. The important finding in this paper is that the scientific nature of each Muslim intellectual is different, but all sanad of the Muslim intellectuals are connected to the Prophet. The following is the scientific genealogy of society that is traced through sanad, they are tarekat (Syatariyah, Naqsyabandiyah, Qadiriyah wa Naqsyabandiyah, Syadziliyah), sanad al-Quran, sanad Hadith and sanad kitab.</p> 2020-12-31T00:00:00+08:00 Copyright (c) 2020 Abas Ahmad Abas Musofa Sejarah Islamisasi Minangkabau 2021-01-07T18:10:37+08:00 Ridwan Arif <p>Syekh Burhanuddin dikenal sebagai seorang ulama legendaris Minangkabau. Islamisasi Minangkabau sering dikaitkan dengan dirinya. Ini karena ia dipandang sebagai ulama yang sukses mengislamkan masyarakat Minang. Studi ini mengkaji peran Syekh Burhanuddin dalam islamisasi menangkabau. Ia meneliti pendekatan dan metode-metode yang digunakan Syekh Burhanuddin dalam upaya islamisasi. Kajian ini adalah penelitian kualitatif yaitu penelitian kepustakaan yang menggunakan metode dokumen analisis. Hasil kajian ini menunjukkan Syekh Burhanuddin berhasil dalam upaya islamisasi Minangkabau karena menggunakan pendekatan tasawuf dalam dakwahnya yaitu <em>da’wah bi al-hikmah</em>. Pendekatan ini diimplementasikan dalam metode dakwahnya yaitu bersikap toleran terhadap, dan mengadopsi budaya lokal (adat dan budaya Minangkabau). Bahkan lebih jauh Syekh Burhanuddin berhasil memadukan adat Minangkabau dengan ajaran Islam.&nbsp;</p> 2020-12-31T00:00:00+08:00 Copyright (c) 2020 Ridwan Arif Perspektif Nilai Sejarah Naskah Hikayat Aceh 2021-01-07T14:57:35+08:00 Hermansyah <p>Hikayat Aceh sebuah karya yang menceritakan tokoh utama Sultan Iskandar Muda (sebagai Pahlawan Nasional melalui Kepres 77/TK/1993 Tanggal 14 September 1993), dimulai dari masa kecilnya, kepemimpinan dan keberhasilannya dalam mengelola kerajaan Aceh. Eksistensi Kesultanan Aceh dan pencapaian puncaknya pada awal masa kakeknya dan diteruskan oleh Sultan Iskandar Muda. Selain itu, naskah Hikayat Aceh merupakan kitab sastra yang istimewa karena mewakili tradisi penulisan sejarah yang ditulis atas dasar genre sastra Islam.</p> 2020-12-31T00:00:00+08:00 Copyright (c) 2020 Hermansyah Tradisi Ureh dalam Bercocok Tanam pada Masyarakat Desa Keude Krueng Sabee Kabupaten Aceh Jaya 2021-01-07T18:17:45+08:00 Asyura Abdul Manan Ruhamah <p>This paper is entitled Ureh Tradition in Farming in Keude Krueng Sabee Village Community, Aceh Jaya Regency. This study focuses on the local wisdom tradition of the community in farming (rice plants). The purpose of this paper is to find out more about the history, implementation processions, and community responses. The type of research used is a qualitative approach with observation, interview and documentation techniques. Data were analyzed through descriptive qualitative approaches, and natural setting. The results showed that the<em> ureh</em> tradition is a community habit that they practice in the context of farming, and its implementation is individual. <em>Ureh</em> is a tradition of protecting plants from pests in the form of a mystical fence. The <em>ureh</em> tradition is practiced from the nursery to harvesting. There are two forms of implementation: (1); <em>zimat</em> with conditional objects, (2); its <em>zimat</em> only. The <em>ureh </em>tradition in the form of a mystical fence is rarely practiced by the community, and is considered irrelevant, except only in rural communities, but for people close to urban areas they use “modern” <em>ureh</em> which is considered more effective and efficient.</p> 2020-12-31T17:29:11+08:00 Copyright (c) 2020 Asyura; Abdul Mannan, Ruhamah Tradisi Melengkan dalam Perkawinan Adat Masyarakat Gayo di Kecamatan Bandar Kabupaten Bener Meriah 2020-12-31T19:42:09+08:00 Maya Apriana Ikhwan <p>this study focus on tradition of <em>melengkan</em> in marriage culture of <em>Gayonese </em>society. The main issues of this study are the background of <em>melengkan</em>, the process of <em>melengkan </em>ritual and the process of preservation <em>melengkan </em>tradition. The aims of study are to know detail of the background, ritual procession and preservation of <em>melengkan</em> tradition. This study uses qualitative approaches of observation, interview and documentation. Data are analyzed through inductive qualitative approach. The results show that <em>melengkan</em> is part of local wisdom in system marriage tradition of <em>Gayonese</em>. <em>Melengkan </em>is art of speech or poems by using specific <em>Gayo</em> language. The processions are in two phase (1) during proposing of marriage (2) the ritual of delivering bride and groom. This tradition is not being performed if the marriage took place in religious affair office, but <em>melengkan </em>still performed if the marriages are held in personal house or in <em>meunasah</em>, the preservation efforts are including the competition of <em>melengkan</em>, socialization in community and schools, especially in school by adding special subject in class for study basic of <em>melengkan</em>.</p> 2020-12-31T17:32:00+08:00 Copyright (c) 2020 Ikhwan, Maya Apriana Takhi Dampeng Suku Singkil di Kampung Binanga Kecamatan Rundeng Kota Subulussalam 2021-01-07T18:22:45+08:00 Liza Anhar Efendi Bustami Abubakar <p><em>Takhi dampeng </em>merupakan satu tarian masyarakat suku singkil. Tari ini memiliki simbol dan makna tersendiri dan juga nilai budaya bagi masyarakat. Oleh karena itu, artikel ini hendak mengemukakan menyangkut nilai budaya, simbol, makna <em>takhi dampeng </em>suku Singkil bagi masyarakat Kampung Binanga Kecamatan Rundeng Kota Subulussalam. Nilai budaya dari tarian <em>takhi dampeng </em>terhadap masyarakat Kampung Binanga ada tiga aspek nilai, yaitu aspek moral, aspek sosial, serta aspek keimanan atau ketuhanan. <em>Takhi dampeng </em>suku Singkil bagi masyarakat Kampung Binanga memiliki makna dan juga simbol tersendiri. <em>Takhi dampeng</em> dilakukan dengan cara melingkar, proses ini dimaknai sebagai upaya untuk menjaga tamu terhormat dari mara bahaya dan penjahat. Gerakan silat dalam <em>takhi dampeng</em> mempunyai nilai makna keharusan untuk siap siaga menjaga tamu kehormatan. Adapun simbol yang terdapat pada <em>takhi dampeng</em> di antaranya penghayatan mendengarkan syair yang diiringi alat musik <em>takhi dampeng </em>merupakan simbol keadaan jiwa dan membangkitkannya membangun kesatuan masyarakat Singkil dalam solial dan kehidupan masyarakat. Membentuk lingkar serempak dan berlenggok, mengangkat kaki, membungkuk ke depan dan gerakan lainnya merupakan simbol dari keberagaman masyarakat Singkil yang harus dijaga dan terbuka menerima keberagaman. Kemudian, pakaian khas <em>takhi dampeng </em>berbentuk tabir yaitu warna kuning, merah, putih, hijau dan hitam. Warna kuning yaitu simbol keceriaan, kemegahan digunakan oleh raja-raja. Warna merah yaitu simbol yang melambangkan keberanian dan kepahlawanan yang digunakan oleh panglima atau kesatria. Warna putih melambangkan kesucian digunakan para pegawai syariat atau pemuka agama. Warna hijau yaitu simbol yang melambangkan kesuburan dan keadilan yang digunakan oleh penasehat dan pengambil keputusan kepemimpinan. Warna hitam sebagai simbol yang melambangkan ketabahan dan kekokohan yang digunakan oleh para pemangku adat.</p> 2020-12-31T17:34:18+08:00 Copyright (c) 2020 Liza Anhar Efendi, Bustami Abubakar