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Hadrah Spirit as an Islamic Arts in the Land of Papua 哈德拉精神在巴布亚的伊斯兰艺术
Pub Date : 2023-01-30 DOI: 10.30829/juspi.v6i2.13907
N. Saidah, Septy Nur Fadhilah
The Land of Papua is synonymous with a non-Muslim population, and it is not uncommon for some people to think that there is no Muslim community in Papua. This assumption is increasingly supported by the inauguration of the capital city of West Papua, Manokwari as a city of the Bible. But on the contrary, the fact is that Islam entered the land of Papua since 1512, even before the entry of other religions. Therefore, in this study research will be conducted regarding the popularity of hadrah art as an Islamic art in Papua which can be used as evidence of the rapid development of Islamic civilization in Papua today. The method used in this research is a qualitative approach. In collecting data using direct observation in the field, survey media in the form of questionnaires and by using literature studies on previous research. From the research results obtained, it can be concluded that the existence of hadrah arts in Papua, especially the city of Manokwari is currently very popular, this is indicated by the many hadrah competitions and festivals being held, the many sholawat majlis which involve hadrah music as accompaniment to the Prophet's sholawat verses, and even the existence of hadrah as an extracurricular activity in educational institutions. The presence of this research is expected to increase one's knowledge of the development of Islam in the land of Papua, one of which is in the field of hadrah art as an Islamic art.
巴布亚土地是非穆斯林人口的代名词,有些人认为巴布亚没有穆斯林社区并不罕见。西巴布亚(West Papua)首都马诺瓦里(Manokwari)作为圣经城市的落成典礼,越来越支持了这一假设。但事实恰恰相反,伊斯兰教早在1512年就进入了巴布亚,甚至早于其他宗教的进入。因此,在本研究中,将对哈德拉艺术作为一种伊斯兰艺术在巴布亚的流行进行研究,这可以作为今天巴布亚伊斯兰文明快速发展的证据。本研究采用的方法是定性方法。在收集数据时,采用实地直接观察、问卷形式调查媒体、文献研究等方法。从所获得的研究结果可以得出结论,在巴布亚,特别是马诺瓦里市,哈德拉艺术的存在目前非常受欢迎,这表明许多哈德拉比赛和节日正在举行,许多sholawat议会涉及哈德拉音乐作为先知sholawat诗句的伴奏,甚至哈德拉作为教育机构的课外活动存在。这项研究的存在有望增加人们对巴布亚土地上伊斯兰教发展的了解,其中之一是作为伊斯兰艺术的哈德拉艺术领域。
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引用次数: 0
Sarekat Islam and the Anti-Chinese Riots 沙雷卡特伊斯兰教和反华暴乱
Pub Date : 2023-01-24 DOI: 10.30829/juspi.v6i2.13662
M. N. Ali
The purpose of this study is to find out the background behind the Islamic Circle and the cause of anti-Chinese riots in some areas like Surakarta. In addition to finding out the impact that happens on the indigenous traders in the economy. so that the right method used in this research is with the historical method, which has several stages in the historical method, including data collection (heuristics), Verification (critical source), interpretation (data analysis), and Historiography (history writing). In this case, the Islamic Circuit was formed from the formation of the Islamic Circuit in Surakarta aimed at balancing the economic activities of the Chinese in the process of buying, especially batics. this is what caused anti-Chinese riots.
本研究的目的是找出伊斯兰圈背后的背景,以及泗水等地区反华骚乱的原因。除了找出对经济中土著贸易商的影响。因此,在本研究中使用的正确方法是历史方法,历史方法有几个阶段,包括数据收集(启发式),验证(关键来源),解释(数据分析)和历史编纂(历史写作)。在这种情况下,伊斯兰环路是由泗水伊斯兰环路的形成形成的,目的是平衡中国人在购买过程中的经济活动,特别是购买batics。这就是导致反华骚乱的原因。
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引用次数: 0
Art of Architecture in the Fatimiyyah Dynasty (697 -1171 AD) 法蒂米亚王朝(公元697 -1171年)的建筑艺术
Pub Date : 2023-01-24 DOI: 10.30829/juspi.v6i2.14029
Fatimatuz Zahro, Afiful Aziz, Fatimatil Imroatil Karimah, Zulfi Mubarok, Syuhadak Syuhadak
The Fatimiyyah Dynasty was a vast and advanced country in several fields, especially in the field of architectural art. Founded by the Ismaili Shia sect. The writings of the research are first, wanting to understand concrete forms in the field of architectural art during the Fatimiyyah dynasty. second. want to understand the internal and external factors in the field of architectural arts during the Fatimiyyah dynasty. third, they want to understand the implementation of architectural art during the Fatimiyyah dynasty. The research methodology includes library research from primary data and secondary data relevant to the topics discussed. The results of this study are: first, concrete manifestations of the history of the Islamic civilization of the Fatimiyyah dynasty, namely the buildings of mosques, hotels, luxurious palaces, and forms of ornament and decoration. second, internal factors such as Islamic values contained in art, architectural art is knowledge from the Qur'an, and art cannot be separated from the local culture. External factors, namely the art of architecture, are influenced by the economy, international trade, and advances in science and technology. Third, this architectural art implies that the buildings at the Great Mahdiya Mosque, Al Azhar Mosque, Qarafa Mosque, Al-Hakim Mosque, and Other Cairo Mosques, Cairo Fort, Bab Al Futuh, Bab Al Nasr, and Bab Zuweil then form buildings like many passageways, a central courtyard surrounded by arcades, curly arches, portals, domes, ornate façades and architectural features of East and West. 
法蒂米亚王朝在许多领域,特别是在建筑艺术领域,都是一个庞大而先进的国家。由伊斯玛仪什叶派创立。研究的著述是首先,想要了解法蒂米亚王朝建筑艺术领域的具体形式。第二。我想了解法蒂米亚王朝建筑艺术领域的内外因素。第三,他们想了解建筑艺术在法蒂米亚王朝的实施。研究方法包括从原始数据和二手数据相关的主题讨论图书馆研究。本研究的结果是:第一,法蒂米亚王朝伊斯兰文明史的具体表现,即清真寺、酒店、豪华宫殿的建筑以及装饰和装饰的形式。第二,艺术中蕴含的伊斯兰价值观等内在因素,建筑艺术是来自古兰经的知识,艺术不能脱离当地文化。外部因素,即建筑艺术,受到经济、国际贸易和科学技术进步的影响。第三,这种建筑艺术意味着大马赫迪亚清真寺、爱兹哈尔清真寺、卡拉法清真寺、哈基姆清真寺和其他开罗清真寺、开罗堡、巴布·阿尔·富图、巴布·阿尔·纳斯尔和巴布·祖维尔的建筑形成了许多通道,一个由拱廊、弯曲拱门、门户、圆顶、华丽的门廊和东西方建筑特征包围的中央庭院。
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引用次数: 0
Al-Mas'udi's Contribution in the Development of Classic Islamic Historiography Al-Mas'udi对古典伊斯兰史学发展的贡献
Pub Date : 2023-01-17 DOI: 10.30829/juspi.v6i2.13667
R. Lestari, N. Hak, M. N. Ali
This article is titled Al-Mas'udi's Contribution in development Classical Islamic Historiography. The focus of the study in this article is to analyze al-Mas'udi's contribution in development historiography during classical Islam in the bibliographic aspects and methods he used. This article uses historical methods that include heuristic stages, verification, interpretation, and historiography. The approach used is a biographical approach. The results in this article show al-Mas'udi's contribution to the development of Islamic historiography in classical times. The contribution can be seen from the bibliographic aspects and the methods he used. Al-Mas'udi used a lot of empirical data as well as the knowledge he gained from scholars. In addition, he also used the samawi books and the books of Greek philosophers in compiling his work. In the historiographical methods section, al-Mas'udi was instrumental in pioneering the use of the dirayah and thematic methods. Al-Mas'udi's work was recognized by subsequent historians, one of whom was Ibn Khaldun. Nonetheless, al-Mas'udi received criticism for his historiographical work, such as the mythological side of his work, al-Mas'udi's tendency towards Shi'a, and the absence of sources in al-Mas'udi's work.
这篇文章的题目是Al-Mas'udi对古典伊斯兰史学发展的贡献。本文的研究重点是分析al-Mas'udi在古典伊斯兰发展史学方面的贡献,包括他所使用的书目方面和方法。本文使用的历史方法包括启发式阶段、验证、解释和历史编纂。使用的方法是传记方法。本文的研究结果显示了al-Mas'udi对古典时期伊斯兰史学发展的贡献。他的贡献可以从文献方面和方法上看出来。Al-Mas'udi使用了大量的经验数据以及他从学者那里获得的知识。此外,他还使用萨玛威书和希腊哲学家的著作来编纂他的作品。在史学方法部分,al-Mas'udi在开创diayah和专题方法方面发挥了重要作用。Al-Mas'udi的工作得到了后来的历史学家的认可,其中一位是伊本·赫勒敦。尽管如此,al-Mas'udi还是因为他的史学作品而受到批评,比如他的作品中神话的一面,al-Mas'udi倾向于什叶派,以及al-Mas'udi作品中缺乏资料来源。
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引用次数: 0
History of Babul Mukarramah and The White Robe Movement in the New Order Era Babul Mukarramah的历史与新秩序时代的白袍运动
Pub Date : 2022-08-06 DOI: 10.30829/juspi.v6i1.11447
Asmanidar Asmanidar, Khairil Fazal
The White Robe Movement, a very brave heroic movement of santri dayah, was pioneered by aceh's charismatic ulama, Teungku Bantaqiah a leader of the Salafist dayah (Babul Mukarramah), Beutong Ateuh region. The purpose of this movement is to prevent various kinds of rampant toxicity in Aceh during the New Order era. This movement was inspired by the process of studying in depth the practice of Sufism and the order taught in Babul Mukarramah's father, namely the muqarabah and mujahadah methods. This method has been able to seep into the souls of the students who are applied through jihad in the way of Allah Almighty. This study aims to explain the history of Babul Mukarramah and The White Robe Movement. Data collection is carried out in four ways, namely by observation, literature studies, document studies, and interviews. The methods used are historical methods and qualitative approaches. The results of data analysis showed that The White Robe Movement only developed around 1987, besides it was named because of the vision and mission. The movement, led directly by Teungku Bantaqiah, is just a group of students who want to convey their aspirations regarding the government's policy of insurgent Aceh and leaving the Acehnese people in a backwardness and downturn.
白袍运动,一个非常勇敢的圣人运动,是由亚齐有魅力的乌拉玛,Beutong Ateuh地区萨拉菲斯特圣人(Babul Mukarramah)领袖东库·班塔基亚(Teungku Bantaqiah)开创的。这一运动的目的是防止亚齐在新秩序时期各种猖獗的毒性。这一运动的灵感来自于深入研究苏非主义实践的过程,以及Babul Mukarramah的父亲所教导的秩序,即muqarabah和mujahadah方法。这种方法已经能够渗透到学生的灵魂,他们通过圣战以全能的真主的方式应用。本研究旨在解释Babul Mukarramah和白袍运动的历史。数据收集采用观察法、文献研究法、文献研究法和访谈法四种方法。使用的方法是历史方法和定性方法。数据分析的结果表明,白袍运动是在1987年左右才发展起来的,而且它的命名也是因为它的愿景和使命。该运动由东库班塔基亚直接领导,只是一群学生,他们想要表达他们对亚齐叛乱的政府政策的愿望,并使亚齐人民处于落后和低迷状态。
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引用次数: 1
A Cultural-History Analysis on Malay-Islamic Heritage of Siak Sri Indrapura through the Historical Urban Landscape Approach in Pekanbaru City 用历史城市景观的方法分析北干巴鲁西雅斯里因德拉普拉马来-伊斯兰文化遗产
Pub Date : 2022-08-06 DOI: 10.30829/juspi.v6i1.12160
Muhammad Rasyidul Ilmi, R. Kaswanto, N. Arifin
The Sultanate of Siak Sri Indrapura plays a vital role in the history of the development of Islam and Malay culture in Pekanbaru City. Pekanbaru City is a cultural-historical tourist attraction through the Malay-Islamic landscape, which can be seen from its historical heritage. The historical heritage is a Malay-Islamic cultural heritage building that still exists today. This study will explain the analysis of cultural history and its preservation management. The method used is qualitative with a Historic Urban Landscape (HUL) approach. The study's results showed 16 cultural heritage sites with varying levels of management, five sites in very well-maintained condition, three well maintained, and eight poorly maintained. Several challenges are faced: damaged buildings, incomplete historical data, regulations, and the absence of tourist programs. In addition, the distance between cultural heritage and the enthusiasm of the Malay community is a potential that needs to be optimized. The vision is to make Pekanbaru City the center of Malay-Islamic identity based on the waterfront city through the concept of preservation. The proposed preservation management is a historical tourism development program to connect cultural heritage buildings based on tourist trails that prioritize cultural and historical interpretation effectiveness and efficiency.
锡亚克斯里因德拉普拉苏丹国在北干巴鲁市伊斯兰教和马来文化发展的历史上起着至关重要的作用。北干巴鲁市是一个文化历史旅游景点,通过马来-伊斯兰景观,这可以从它的历史遗产中看到。历史遗产是马来-伊斯兰文化遗产建筑,至今仍存在。本研究将解释文化史分析及其保存管理。使用的方法是定性的历史城市景观(HUL)方法。研究结果显示,16处文化遗产地管理水平不同,5处保存完好,3处保存完好,8处保存较差。面临着一些挑战:受损的建筑,不完整的历史数据,法规,以及缺乏旅游项目。此外,文化遗产与马来社区的热情之间的距离是一个需要优化的潜力。其愿景是通过保护的概念,使北干巴鲁市成为基于滨水城市的马来-伊斯兰身份中心。保存管理是优先考虑文化历史解说效果和效率的以观光路线为基础连接文化遗产建筑的历史旅游开发方案。
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引用次数: 1
The Tradition of Khatam Qur’an at the Grave of the Padang Bolak Community 巴东博拉族墓前的哈塔姆古兰经传统
Pub Date : 2022-08-06 DOI: 10.30829/juspi.v6i1.11926
Ilham Ramadan Siregar, Syaripah Aini, Akhyar Akhyar
This study aims to describe the culture of khatam Qur’an at the grave that are preserved by the Padang Bolak people. The study was conducted using an ethnographic approach by directly observing and participating in khatam activities. The results of this study analyze the background of the growth of the khatam tradition in relation to the entry of Islam into the Padang Bolak area, the doctrine of tariqat/suluk being the most important in this section. The khatam process at the grave is usually carried out based on the parents' will for those left behind or at the initiation of the family who feels responsible. Although it is not considered fardhu kifayah, khatam Qur’an at the grave is voluntary in nature as well as a standard of value for the community in the form of devotion to parents. Another conspicuous concern in the procession lies in the accommodation and service which erodes the financial loss of the who got calamity.
本研究旨在描述巴东博拉克人保存的哈塔姆古兰经在坟墓中的文化。本研究采用民族志方法,通过直接观察和参与哈塔姆活动进行。本研究的结果分析了与伊斯兰教进入巴东博拉克地区有关的哈塔姆传统成长的背景,tariqat/ suuk教义是本节中最重要的。坟墓前的哈塔姆仪式通常是根据父母对留下的人的意愿进行的,或者是由觉得有责任的家庭发起的。虽然它不被认为是fardhu kifayah,但在坟墓前的khatam可兰经本质上是自愿的,也是社区对父母奉献的一种价值标准。游行中另一个引人注目的问题是住宿和服务,这减少了受灾者的经济损失。
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引用次数: 1
Traces of Struggle and the Role of Kiai Ahmad Siradj bin Umar Panularan Surakarta, 1878-1961 斗争的痕迹和Kiai Ahmad Siradj bin Umar Panularan Surakarta的角色,1878-1961
Pub Date : 2022-07-20 DOI: 10.30829/juspi.v6i1.12104
M. Mahbub, Moh. Ashif Ashif Fuadi, Muhammad Nasrudin
This research is a biography of Kiai Ahmad Siradj bin Umar Panularan from 1878-1961. The problem discussed in this study is about the struggle for proselytizing and the treasures of the relics of Kiai Ahmad Siradj especially in da’wah. Thie research is qualitative research with a historical approach by collecting past research through books, articles, and online news and amplified by interviews. This research resulted in a conclusion. First, Kiai Ahmad Siradj was a figure who promoted Islamic proselytizing in the 20th century in Surakarta and became a disciple of Kiai Imam Bahri Mangunsari Nganjuk, Kiai Dimyathi Tremas, and Kiai Sholeh Darat. Second, Kiai Ahmad Siradj also joined the Barisan Kiai group, which fought alongside the Hizbullah troops in defending independence, especially in the Solo region. Kiai Ahmad Siradj's struggle in pioneering the Nahdlatul Ulama organization in Surakarta is evidenced by his arrival with Kiai Mawardi at the first NU Muktamar in Surabaya in 1926. Even his descendants became administrators of NU Surakarta, including Kiai Yahya Cholil Tsaquf and Gus Yaqut Cholil Qoumas, Chairman of PBNU and Minister of Religious Affairs, are his descendants. Third, Kiai Ahmad Siradj is known as a saint who has a da’wah bil hikmah (wisdom) is a follower of the Qadiriyyah wa Naqsyabandiyyah who left the pesantren, wirid/dhikr, and the writings of the pesantren book, such as safīnat al-najā, fathu al-qorīb, durratu al-bahiyyah, sullamu al-taufīq which is still stored in the pesantren.
本研究是一本1878-1961年Kiai Ahmad Siradj bin Umar Panularan的传记。本研究讨论的问题是关于传教的斗争和基艾·艾哈迈德·西拉杰的文物宝藏,特别是在达瓦。该研究通过书籍、文章、网络新闻等收集过去的研究,并通过采访进行放大,是一种具有历史意义的定性研究。这项研究得出了结论。首先,Kiai Ahmad Siradj是20世纪在雅加达推动伊斯兰教传教的人物,并成为Kiai Imam Bahri Mangunsari Nganjuk, Kiai Dimyathi Tremas和Kiai Sholeh Darat的弟子。其次,基艾·艾哈迈德·西拉杰还加入了基艾阵线,该组织与真主党并肩作战,捍卫独立,特别是在索洛地区。Kiai Ahmad Siradj在泗水开创Nahdlatul Ulama组织的斗争,在1926年与Kiai Mawardi一起到达泗水的第一个NU Muktamar。甚至他的后代也成为了国立大学的行政长官,包括Kiai Yahya Cholil Tsaquf和PBNU主席兼宗教事务部长Gus Yaqut Cholil Qoumas。第三,Kiai Ahmad Siradj被认为是一位拥有da 'wah bil hikmah(智慧)的圣人,他是Qadiriyyah wa Naqsyabandiyyah的追随者,他离开了pesantren, wirid/dhikr,以及pesantren书籍的著作,如saf nat al- najna, fathu al- qoryb, durratu al-bahiyyah, sullamu al- tauf q,这些书仍然存储在pesantren中。
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引用次数: 0
Religious Plurality in the Madiun Residency After the Administrative Modernization of the 20th Century 20世纪行政现代化后马迪翁居住地的宗教多元性
Pub Date : 2022-07-02 DOI: 10.30829/juspi.v6i1.11546
Mochammad Nginwanun Likullil Mahamid
This article aims to answer the question of how indigenous officials in the Madiun Residency responded to the attitude of the Dutch East Indies Government which was anti to religious issues, given its position as part of the administrative area of the Dutch East Indies Government formed after the Java War (1825-1830), in addition to controlling the colonies, there were also efforts to separate religion and government, thus making indigenous peoples struggled in carrying out their worship and religious activities until the end of the 19th century. Using historical methods and approaches to the sociology of religion, as well as reinforced by the Challenge and Response theory, which was initiated by Arnold Joseph Tonybee, the findings show that there was interference from the priyayi elite and peasants who urged the Dutch government to issue a policy of administrative modernization in the 20th century, which provided an opportunity for indigenous officials to hold certain posts in the government,  then the native officials responded again dengan gave a kind of flexibility in carrying out religious activities for every religious believer.
本文旨在回答Madiun居住地的土著官员如何回应荷兰东印度政府反对宗教问题的态度,鉴于其作为爪哇战争(1825-1830)后成立的荷兰东印度政府行政区域的一部分,除了控制殖民地外,还有将宗教和政府分开的努力。这使得土著人民在进行他们的崇拜和宗教活动方面一直挣扎到19世纪末。运用宗教社会学的历史方法和方法,并辅以阿诺德·约瑟夫·汤尼比(Arnold Joseph Tonybee)提出的挑战与回应理论(Challenge and Response theory),研究结果表明,在20世纪,普里亚伊(priyayi)精英和农民敦促荷兰政府颁布行政现代化政策,对荷兰的行政现代化进行了干预。这为土著官员在政府中担任一定的职位提供了机会,然后,土著官员再次做出回应,登干给予了每一个信教的人进行宗教活动的灵活性。
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引用次数: 0
From Arabism to Inclusivism: Reorientation of Al-Irsyad's Educational Patterns in East Java, 1919-1984 从阿拉伯主义到包容主义:1919-1984年东爪哇阿尔-伊尔赛德教育模式的再定位
Pub Date : 2022-07-02 DOI: 10.30829/juspi.v6i1.11366
Dzhilaal Al Baqi Bahalwan
This article aims to provide a description and analysis of the changes in the style of education of Al-Irsyad organization in East Java from 1919 to 1984. The style of Arabism that is closely related to Al-Irsyad is gradually fading. This study uses historical research methods with the primary sources used being official organization documents and direct witnesses. The results of this study indicate that Al-Irsyad education in East Java had a shifting in style, from bolder Arabism to tending to be normative and inclusive. This shifting was caused by the formalization of the government's education curriculum, the needs of the times, and demands for adjustment to the local indigenous people. One of the main consequences of this shift was the decline in the number of educators and scholars from Al-Irsyad’s education.
本文旨在对1919年至1984年东爪哇Al-Irsyad组织教育方式的变化进行描述和分析。与Al-Irsyad密切相关的阿拉伯主义风格正在逐渐消失。本研究采用历史研究方法,主要资料来源为官方组织文件和直接目击者。这项研究的结果表明,东爪哇的Al-Irsyad教育在风格上发生了转变,从更大胆的阿拉伯主义转向倾向于规范和包容。这种转变是由政府教育课程的正规化、时代的需要以及适应当地土著人民的要求所引起的。这种转变的主要后果之一是来自Al-Irsyad教育的教育工作者和学者数量的减少。
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引用次数: 0
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JUSPI (Jurnal Sejarah Peradaban Islam)
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