Indonesian Journal of Islamic History and Culture <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> en-US (Sanusi Ismail (Editor in Chief)) (Amir Husni) Mon, 31 May 2021 16:33:15 +0800 OJS 60 STUDYING THE IMPACT OF RELIGIO-POLITICAL CONFRONTATIONS OF ISLAMIC EMPIRES IN KURDISTAN: FROM THE BEGINNING UNTIL THE END OF THE ISLAMIC CALIPHATE <p>This article seeks to address the problem of historiography and perspective in Middle East studies concerning dominated ethno-nations, especially the Kurds, while examining the religio-political confrontations between the Islamic empires and their significant socio-political consequences in Kurdistan through a historical study (primarily) based on secondary sources. With the dominance of the early Islamic Caliphate from the 7<sup>th</sup> century, the political powers of the Kurds’ ancestors were removed and the non-Muslim population severely declined. From the middle of the Abbasid Caliphate period (750-1258) Kurdish governments grew again. After the Abbasids, various Islamic sects gained power and Kurdistan gradually becoming the battlefield of various political powers. With the emergence of two empires, the Sunni Ottoman and Shiite Safavid (and its successors) in the 16<sup>th</sup> century, the internal conflicts in the Islamic world culminated and lasted until the early 20<sup>th</sup> century. Between the 7<sup>th</sup> and the early 20<sup>th</sup> century religio-political confrontations converging in Kurdistan have severely affected the land’s socio-political situation. This article examines how the Islamic empires used religion politically as a means to fight each other, as well as engage with the Kurdish revolts.</p> Sabah Mofidi Copyright (c) 2021 Sabah Mofidi Sun, 30 May 2021 00:00:00 +0800 THE EXISTENCE OF RENCONG MAKING AS A CULTURAL PRODUCT IN ACEH: A STUDY IN BAET RAYA DISTRICT ACEH BESAR REGENCY <p>This article is entitled "The Existence of <em>Rencong</em> Making as a Cultural Product in Aceh (A Study in Baet Raya, Sukamakmur District, Aceh Besar Regency)". <em>Rencong</em> is a typical traditional weapon that has become an icon of Aceh region, as it is called Tanoh Rencong (The Land of <em>Rencong</em>). In Aceh Besar, <em>rencong</em> is traditionally produced by the community. One of the rencong production areas is in Baet Raya, Sukamakmur District. The problems to be studied are how the existence of <em>rencong</em> making in Baet Raya, what are the obstacles faced by craftsmen in Baet Raya and how the community and Aceh Besar district government respond to the <em>rencong</em> making in Baet Raya. The method used in this research is descriptive analysis. Data was collected through observation, interviews and documentation. The selection of informants was completed by purposive sampling. From the results of the research, it is known that the existence of rencong making in Baet Raya continues to decline each year, as it could be seen from the decreasing number of <em>teumpeun</em> and rencong craftsmen. This is due to the many constraints in the production process such as lack of capital, high raw material prices, lack of public interest in rencong and it is difficult to take it out by plane if it is not decorated in a frame while the craftsmen could not afford with enough capital. The people of Baet Raya are grateful for the activity of rencong making because, in addition to increasing income, it&nbsp; preserves cultural products. On the other hand, there are also those who regret it as many youth decide to work in <em>teumpeun</em> instead of continuing their education to a higher level. The effort made by the community in preserving rencong making in Baet Raya is by teaching the young generation the skills of making rencong from the early age, while the form of conservation from the government is to exhibit the rencong at every important event such as the Aceh Cultural Week (PKA). However, the craftsmen admit that they have never received assistance from the government any more, especially since Covid-19 and it affects all rencong-making activities in Baet Raya. Therefore, government support is needed for the continuity of the existence of rencong making in Baet Raya.</p> Rika Andalya Bukhari, Bustami Abubakar, Asmanidar Copyright (c) 2021 Rika Andalya Bukhari, Bustami Abubakar, Asmanidar Sun, 30 May 2021 00:00:00 +0800 ZIARAH TOURISM AT THE SITE OF HABIB MUDA SEUNAGAN'S DECENDANTS' TOMB <p>Located in the most western part of the archipelago of Indonesia, Aceh is an area that has advantages in tourism, especially historical and religious tourism which need to be further promoted in accordance with the direction of the UUPA. Currently, Aceh has no less than 808 tourism sites that are quite interesting to be promoted, both natural objects (426), cultural objects (268) and objects of special interest (1140) scattered in 23 districts/cities. As a special area for the implementation of Sharia Law, Aceh tourism is in accordance with the flow of Islamic history and culture. One of the objects that is quite interesting and unique is the Tradition of Pilgrimage Tourism at the Tomb of Habib Muda Seunagan Descendants in Nagan Raya Regency. This paper is to examine the motivation behind a unique pilgrimage tourism tradition; How are the implementation and activities carried out by pilgrimage tours in these tombs and what uniqueness is this site possess that is different from pilgrimage traditions in other tombs in Aceh, even in Indonesia. To answer these questions, a qualitative approach with naturalistic method is used. The results of the research find a number of advantages from the excess of attitudes, behaviour and character as well as the role of the descendants of Habib Muda Seunagan, so that pilgrim tourists do activities such as suluk, fasting for 40 days, <em>zikir ratep duablah</em>, doing khalwat and the existence of tawaf, prayer <em>Eid al-Adha</em> a day earlier and other activities.</p> Husaini Husda Copyright (c) 2021 Husaini Husda Sun, 30 May 2021 00:00:00 +0800 THE EXISTENCE OF CHINESE ETHNIC IN THE TOWN OF BLANG PIDIE ACEH BARAT DAYA REGENCY <p>The existence of Chinese ethnic in the southwest coast of Aceh is estimated to have arrived before Indonesian independence and even currently they still live in the town of Blang Pidie, Aceh Barat Daya Regency. The purpose of this study is to examine the existence of Chinese ethnic in the Town of Blang Pidie, their growth, cultures, and relations with the surrounding communities. This is a qualitative research by combining library and field study. The data collection techniques used were observation, interview and documentation. The analysis of the data was conducted through data reduction, data presentation and conclusion. The results showed that the existence of Chinese ethnic in the Town of Blang Pidie had a major influence in the trade sector at both the regional and national levels, contributing to the competition among local traders, being in collaboration with agencies of Aceh Selatan government, especially in goods for office purposes. Their development is in the field of education by sending their children to public schools from elementary to higher education in Aceh and abroad. From the trade sector, they are involving in building a <em>molding</em> factory, wood factory, rice milling factory, beverage company transportation services and others. Chinese ethnic culture preserves the culture of its ancestors, both in celebrating the Chinese New Year, marriage customs, and maintaining religious values ​​that are considered sacred. Meanwhile, the interaction with the community is positive as they are active in participating in activities such as <em>gotong royong</em>, sports, wedding parties, death ceremonies and helping people experiencing disasters by providing groceries.</p> Rahmad Sepia Fikri Abdullah, Nasruddin AS, Reza Idria Copyright (c) 2021 Rahmad Sepia Fikri Abdullah, Nasruddin AS, Reza Idria Sun, 30 May 2021 00:00:00 +0800 THE EXISTENCE OF JAVANESE ETHNIC IN THE TOWN OF JANTHO <p>This paper is entitled The Existence of Javanese Ethnic in the Town of Jantho. This scientific study focuses on the history of the existence of Javanese ethnic during the transmigration program to the Town of Jantho Aceh Besar. The purpose of this paper is to examine further the identification of the number of Javanese Ethnic, fields of livelihood, ethnic interaction with local communities, and factors supporting and inhibiting the existence of Javanese Ethnic. The research used a qualitative approach with observation, interview, and documentation. The data were analyzed through a descriptive qualitative approach. The results showed that the transmigration process in Aceh began during the New Order era. The presence of Javanese ethnics to Jantho through various stages under the direction of government programs starting through providing various kinds of infrastructures. The type of economy they develop is agriculture/plantation, household economy, traders, and others. This is advantageous for them compared to their narrow area of ​​employment in Java. Javanese ethnic maintains harmony among each other well. The supporting factors consist of infrastructure, mixed marriage, culture, and social, while the inhibiting factor is conflict.</p> Munadia Yunady Azmi, Ikhwan Copyright (c) 2021 Munadia Yunady Azmi, Ikhwan Sun, 30 May 2021 00:00:00 +0800 THE PAPAR TRADITION IN THE CUSTOM ON DEATH IN TEUPAH TENGAH SUBDISTRICT, SIMEULUE REGENCY <p>This article is entitled "The <em>Papar</em> Tradition in the Custom on Death in Teupah Tengah Subdistrict, Simeulue Regency". The purpose of this research is to examine the history of <em>papar</em> tradition in Simeulue, reasons among the people who perform or not perform the tradition, to find out meanings and symbols contained in the <em>papar</em> tradition, and to understand the perception of the community and scholars to the <em>papar</em> tradition. This study applies a qualitative method. This method is used to explore sources of information and data in the form of interviews and documentation. The research results show that the <em>Papar</em> Tradition has existed from the time of ancestors to the present. In the <em>Papar</em> tradition, there are several processes carried out, namely, the <em>Sarak Papar</em> process: <em>Sarak</em> is the delivery, while the <em>Papar</em> is the details; the <em>Manjalang Tuaik Faten</em> process means inviting relatives, the <em>Mangatuk Lulumang</em> process means informing all invitees that the family no longer have a father. <em>Mangameleng</em> process means to return, process of <em>Manidau</em> means to restore.</p> Sri Rahayu Nengsih Ainun, Aslam Nur Copyright (c) 2021 Sri Rahayu Nengsih Ainun, Aslam Nur Sun, 30 May 2021 00:00:00 +0800 ANEUK MEUDAGANG TRADITION IN DAYAH: A STUDY ON SANTRIWATI MEUDAGANG AT DAYAH AL-IKHLAS <p>This article is about "Aneuk Meudagang Tradition in Dayah (A Study on Santriwati Meudagang at Dayah Al-Ikhlas). The purpose of this research is to examine how the general description of the meudagang tradition in Aceh and to know the aneuk meudagang tradition that takes place in Dayah Al Ikhlas. It applies qualitative approach with data collected through interviews, observation and documentation. The data obtained in the field were analysed through conclusions from existing results. The results of this research shows that <em>Santri </em>or often called <em>Aneuk Meudagang</em> in an important element of a <em>Dayah</em>. The practice of studying at Dayah is called <em>meudagang</em> (pursuing religious knowledge) which normally requires a long period of time. There is no set schedule to finish which means that a <em>santri</em> comes and leaves the dayah whenever he or she decides to. Some students study in several <em>dayahs</em>, moving from one dayah to another after several years of studies. The tradition of <em>Santri/ Aneuk Meudagang</em> is a practice needed to know further.<em> Santriwati</em> at the Al Ikhlas dayah are educated with a pattern of simplicity which aims to practice a simple life. Also, <em>Qana’ah</em> (accepting what it is) as reflected in the faces of the <em>Dayah Al Ikhlas</em> students. Unlike in the context of life in formal institutions, students' simplicity is manifested in all aspects of life, starting from the way they dress, behave, cook, and interact without discrepancy between the rich and the poor.</p> Karnila Nazaruddin, Ajidar Matsyah Copyright (c) 2021 Karnila Nazaruddin, Ajidar Matsyah Sun, 30 May 2021 00:00:00 +0800 REVISITING A FRAGMENT OF THE EARLY HISTORY OF ISLAM: THE MYTH OF THE ORDER TO ASSASSINATE ENEMIES BY THE PROPHET <p>This article studies a part of early Islam's history that seems ambiguous due to some reports. According to these reports, Prophet Muhammad issued decrees ordering of his opponents and enemies' assassination. The qualitative method has been used in the article. The article shows that there are only 4 cases that appear to have been terrorist operations. Another achievement of the article is that among these 4 cases, only one seems to be valid, and the other three are all rejected because of their chain of narrators. Also, these 4 cases, have all occurred on the battlefield and warzone, and none are indicative of terrorist operations. The article also argues that in the life-history studies of the Prophet, the basic principles and general teachings of the Prophet must be our foundations. The article refers to a general principle in the teachings of the Prophet, according to which He proclaimed that a Muslim must never assassinate. In conclusion,&nbsp; neither the authenticity of the reports, nor their texts are acceptable; they are contrary to the general policy of Islam in the fight against terrorism. The article suggests that the general principles and central teachings of the Prophet should be of interest to researchers in the study of early Islam history,&nbsp; which sometimes contain inconsistent and ambiguous reports.</p> <p>&nbsp;</p> Javad Fakhkhar Toosi Copyright (c) 2021 Javad Toosi Sun, 30 May 2021 00:00:00 +0800