JUSPI (Jurnal Sejarah Peradaban Islam)
JUSPI (Jurnal Sejarah Peradaban Islam) publishes scientific articles in the fields of historical, social and humanities. JUSPI invites academics to publish their research articles, especially historical, social and humanities studies with Islamic themes, for example about Islamic groups or communities, Muslim minorities, culture and traditions, education, organization and politics, civilization, heritage and architecture, social change, intellectual and thought, biography, historiography, press and literacy, as well as science and technology. The editor also received a book review to be published in a special section of the publication. The articles can be written to be submitted in Indonesia and English. JUSPI is published by the Department of Sejarah Peradaban Islam, Universitas Islam Negeri Sumatera Utara. It is published twice a year in July and January.
Articles
104 Documents
<![CDATA[Dinamika Sosio-Ekonomi Pedagang Santri dalam Mengembangkan Industri Kretek di Kudus, 1912-1930 ]]>
<![CDATA[Muhamad Yusrul Hana]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v2i1.1420
<![CDATA[This paper explain about study on local history on the economic action of santri trader in kretek industry in Kudus 1912-1930. The early trading system of kretek cigarettes was dominated by santri trader until Chinese began producing kretek cigarettes as well, which causes significant profit decline for santri trader. It raised socio-economic tension between the two ethnic due to economic rivalry relations. In the middle of 1912, Chinese merchants started taking over kretek cigarettes market in Kudus. The rivalry matters turns out to be a competition and reach its peak on October 1918 when santri Kudus commence attacking and destroying homes and shops owned by chinese. The falling economic of Chinese, has made Nitisemito and H.M Muslich (Santri trader figure) motivated to maximize their ability in developing kretek cigarette trading system in Kudus. There are several main points that will be explained furthermore in this study. First, the depict of construction between santri traders and chinese merchants in Kudus, second, the effort of Nitisemito and H.M. Muslich in founding kretek cigarettes factory, third, understanding of sosio-economic patterns and economic action of santri trader in Kudus. The methode that be used in this study is historical research contains heuristic, criticism, interpretation, and historiography.Keywords: economic action, santri trader, kretek industry]]>
<![CDATA[Sejarah Dakwah Nabi Muhammad pada Mayarakat Madinah: Analisis Model Dakwah Ukhuwah Basyariah dan Ukhuwah Wathaniyah ]]>
<![CDATA[Azhar Azhar]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i2.1203
<![CDATA[In the course of the missionary history which has been exemplified by the Prophet Muhammad, especially in Medina, propaganda of prophets made significant progress. Especially after the passing of Piagam Madinah. The success of propagation of prophets in Medina can not be separated from the use of models of propaganda by the Prophet Muhammad. There are some interesting da'wah models for further analysis. The model of dakwah in question is the model of dakwah Ukhuwah Wathaniyah and Ukhuwah Basyariah. As for Ukhuwah Wathaniyah is one of the dakwah method that was propagated by Prophet Muhammad saw in order to live a sense of love and belonging to the state, which in this case is Medina. While Ukhuwah Basyariah is a method of propagation which is intensified by the Prophet Muhammad in order to foster the spirit of brotherhood on the basis of humanity. In the propagation model Ukhuwah Wathaniyah proclaimed by the prophet, the planting of love and owning the homeland becomes a very important thing. It was built with expeditions and military training to hone the power to protect the brother and the motherland. The Ukhuwah Basyariah is built by instilling the importance of the value of human equality before Allah Swt, although humans come from different ethnic, cultural, traditions, and religions. Thus, this model will make Muslims more tolerant to non. Islam Key words: Dakwah, Ukhuwah Wathaniyah, Ukhuwah Basyariah]]>
<![CDATA[K.H. Irfan Hielmy dan Interpretasi Khairu Ummah ]]>
<![CDATA[Ahmad Labib Majdi]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i1.927
<![CDATA[Tulisan ini membicarakan tentang K.H. Irfan Hielmy dan pemikirannya tentang khairu ummah. Khairu ummah adalah sebuah frasa dalam al-Quran yang menunjukkan sebuah tatanan masyarakat ideal yang memiliki tiga dimensi amaliah, yaitu amr bi al-ma`ruf, nahy `an al-munkar dan tu`minuna billah. Beranjak dari keterangan tersebut, K.H. Irfan Hielmy berusaha memberikan langkah bagi umat dan bangsa di Indonesia untuk mewujudkan peradaban khairu ummah, sehingga mampu mengikis sifat dan sikap fanatik, ekslusif dan intoleran. Dengan berawal dari umat Islam sendiri, menurut K.H. Irfan Hielmy, maka saling menghormati dan menghargai antar dan intra umat beragama bukan sekedar angan-angan belaka. Ditambah dengan kondisi sosial-politik masyarakat yang tengah hangat membicarakan konsep Negara, layak dikemukakan dan diketengahkan pemikiran-pemikiran moderat yang diharapkan mampu menjadi solusi konkret dan nyata terhadap keberlangsungan Negara Kesatuan Republik Indonesia. Realisasi khairu ummah adalah situasi dan kondisi seluruh masyarakat dapat hidup bersama-sama dan saling berdampingan tanpa ada saling tuding-menuding dan tuduh-menuduh yang kini justru semakin sering dilakukan.]]>
<![CDATA[Sejarah Pemikiran Psikologi Islam Zakiah Daradjat ]]>
<![CDATA[Nunzairina Nunzairina]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v2i1.1793
<![CDATA[Speaking of Islamic Psychology in Indonesia, it can not be separated from Zakiah Daradjat's contribution. He is an early figure who brought and developed Islamic Psychology in Indonesia. In addition to being an outstanding lecturer at several universities, his contribution is also reflected through his works. Scientists from Bukittinggi argue that Islamic psychology is closely related to Islamic education and mental health. and piety. Based on the uniqueness, this research will discuss related biography Zakiah Daradjat and his thinking about Islamic psychology. This study uses historical research methods with heuristic stages, verification, interpretation, and historiography. The results of this study is Zakiah Daradjat who was born on 6 November 1926 is the first Muslim psychologist in Indonesia who contribute greatly in the world of psychology and Islamic education. His contribution can be seen from his efforts and his work in these two fields. he argues that Islamic education has a close relationship with religious psiology and mental health. Bad phenomena that occur in the world of education today, will be overcome by using religious psychology as an approach in Islamic education. Thus, students will create mental health based on religion.Keywords: Thought, Zakiah Daradjat, Islamic Psychology.]]>
<![CDATA[Kontribusi Syaikh Hasan Maksum dalam Bidang Pendidikan di Sumatera Utara ]]>
<![CDATA[Muhammad Rozali]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i2.1208
<![CDATA[Artikel ini membahas mengenai seorang ulama kharismatik dari Deli bernama Hasanuddin bin Muhammad Maksum bin Abu Bakar gelar Imam Paduka Tuan atau lebih dikenal dengan nama Hasan Maksum (1884-1936) dan kontribusinya dalam dunia pendidikan Islam di Sumatera Utara. Keulamaan Hasan Maksum tidak bisa dipisahkan dari organisasi besar Islam seperti Al Jam’iyatul Washliyah dan juga kontribusinya yang sangat besar bagi perkembangan tradisi keulamaan di Sumatera Utara. Selama 20 tahun ia belajar ilmu-ilmu agama Islam di Makkah kepada ulama-ulama besar di sana, termasuk kepada Syaikh Ahmad Khatib al-Minangkabawi. Di Deli, ia aktif mengajar di sejumlah masjid dan langgar dan murid-muridnya kemudian menjadi ulama terkemuka di Sumatera Utara. Selain sebagai ulama dan guru yang dikenal sangat zuhud dan sederhana, ia juga pernah diangkat sebagai Mufti Kesultanan Deli hingga akhir hayatnya.Keywords: Hasan Maksum, Pendidikan Islam, Ulama Sumatera Utara.]]>
<![CDATA[Studi Historis Kebijakan Luar Negeri Sultan Abdul Hamid II di Daulah ‘Utsmaniyah (1876-1909 M) ]]>
<![CDATA[Rizka Kusuma Rahmawati]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i1.1006
<![CDATA[Sultan Abdul Hamid II has led Daulah 'Utsmaniyah for 33 years. In the early days he ruled, daulah conditions are experiencing many problems. Great state debts, great westernization efforts to changing political conditions from before. This political situation that influenced the Sultan Abdul Hamid II in determining the foreign policy of Daulah 'Ottoman. In the days of war with the Ottoman state outside the Ottomans, they tried to seize the territory of Sultan Abdul Hamid II, agreements are also established between several countries. Diplomacy that took place between other countries is interesting to see the figure of Abdul Hamid II in running its performance in Daulah 'Ottoman.]]>
<![CDATA[Kampung Tarekat Naqsabandiyah Babusalam, Besilam dalam Lintas Sejarah ]]>
<![CDATA[Rani Lestari]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i1.1001
<![CDATA[Kampung Tarekat Naqsabandiyah Babussalam di Langkat didirikan oleh Syekh Abdul Wahab Rokan atas inisiatif dari Sultan Musa. Kampung yang dibangun dan dikembangkan atas semangat gotong royong ini menjadi istimewa karena dijadikan sebagai pusat pengajaran dan penyebaran Tarekat Naqsabanidiyah yang berperan penting dalam penyebaran terkat tersebut, khususnya di wilayah Melayu.]]>
<![CDATA[Peperangan Proxy, Mozarab, dan Cordova Dalam Sejarah Umayyah II Di Andalusia ]]>
<![CDATA[Muhammad Affan]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v2i1.1546
<![CDATA[AbstractThe following article aims to describe the proxy warfare, Mozarab and city of Cordova in the history of Umayyad II in Andalusia, Spain. The results of the study are expected to contribute historical-based thinking in the development of Islamic studies and social-humanities studies. The method used in this study is the method of historical research through literature review. From the study, it is concluded that Umayyad II prefers to align with the Byzantine on the basis of the political interests of power rather than the fraternal brethren of Muslims. Umayyad II is also more oriented towards Arabization than the Islamization of the Andalusian region as evidenced by the emergence of the Mozarab social class and the highly civilized city of Cordova. So it can be understood further that the presence of Umayyad II rule in Andalusia is not a direct cause of the spread of Islam in the region.Keywords: proxy warfare, Mozarab, Cordova, Umayyad Andalusia IntisariArtikel berikut bertujuan untuk menguraikan peperangan proxy, mozarab dan kota Cordova dalam sejarah Umayyah II di Andalusia, Spanyol. Hasil kajian diharapkan dapat memberi sumbangan pemikiran berbasis sejarah dalam pengembangan studi-studi Islam dan studi sosial humaniora. Metode yang dipergunakan dalam kajian adalah metode penelitian sejarah melalui kajian literatur. Dari kajian yang dilakukan, diperoleh kesimpulan bahwa Umayyah II lebih memilih beraliansi dengan Byzantine atas dasar kepentingan politik kekuasaan ketimbang persaudaraan sesama Muslim. Umayyah II juga lebih berorientasi pada usaha arabisasi daripada islamisasi wilayah Andalusia yang dibuktikan dengan kemunculan kelas sosial mozarab dan kota Cordova yang berperadaban tinggi. Sehingga dapat difahami lebih jauh bahwa kehadiran kekuasaan Umayyah II di Andalusia tidak menjadi sebab langsung penyebaran agama Islam di wilayah tersebut.Kata kunci: peperangan proxy, mozarab, cordova, Umayyah Andalusia ]]>
<![CDATA[Pola Komunikasi Datuk Mad Yudha Dalam Mengembangkan Islam di Kerajaan Lima Laras Tahun 1883-1919 Masehi ]]>
<![CDATA[Muhammad Syukri Ramadhan]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i2.1204
<![CDATA[Seorang raja diharuskan mampu berkomunikasi dengan baik kepada rakyatnya dengan tujuan mendapatkan efek yang baik dari hasil komunikasi tersebut. Berkomunikasi dengan efektif merupakan kunci yang urgen demi memajukan dan mengembangkan kerajaan tersebut menjadi suatu peradaban yang maju. Penelitian ini akan membahas bagaimana seorang raja di Kerajaan Lima Laras yang menggunakan bentuk-bentuk komunikasi dan didorong dengan menggunakan beberapa media sebagai alat komunikasi demi mengembangkan Islam pada masa beliau memerintah. Raja tersebut bernama Datuk Mad Yudha yang merupakan Raja di Kerajaan Lima Laras memerintah pada tahun 1883-1919 Masehi. Penelitian ini menggunakan metode kualitatif yang menjadikan kata-kata sebagai hasil. Penelitian ini digunakan dengan mewawancarai informan yang didukung oleh literatur sebagai bahan untuk menginterpretasikan Pola Komunikasi yang dilakukan dalam mengembagkan Islam. Hasil penelitian menunjukkan adanya efek yang baik ketika Datuk Mad Yudha mengembangkan Islam di Kerajaan Lima Laras dengan menggunakan beberapa bentuk komunikasi yang dibantu dengan media sebagai alat untuk berkomunikasi. Hasil tersebut di buktikan dengan beberapa keberhasilan yang elah dicapai beliau ketika menjabat sebagai seorang raja yang juga memiliki hambatan dalam mengembangkan Islam. Kesimpulan dari penelitian ini mmenunjukkan Kerajaan Lima Laras sudah memiliki nilai peradaaban yang baik dan tinggi dalam membangun kehidupan sosial, politik, ekonomi dan budaya. Peradaban tersebut bisa dilihat dari bagaimana tata pemerintahan saat itu yang menggunakan berbabagai macam strategi dalam mengembangkan Islam yag diwujudkan dengan berkomunikasi dengan baik antara pemerintahan dan masyarakat.Keyword: Lima Laras, Batubara, Media Komunikasi, Melayu]]>
<![CDATA[Islam dan Kewirausahaan: Dinamika Sosial Ekonomi Komunitas Pengrajin Batik di Karangkajen Yogyakarta (1950-1975) ]]>
<![CDATA[Eka Yudha Wibowo]]>
<![CDATA[ JUSPI (Jurnal Sejarah Peradaban Islam) Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Sumatera Utara Medan ]]>
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DOI: 10.30829/j.v1i1.1003
<![CDATA[The history of Kampung Karangkajen, Yogyakarta is strongly related to batik and Muhammadiyah activity. This research is conducted to examine the socio-economy dynamics of Karangkajen’s batik industry. The major research question is why Karangkajen developed into one of the batik centers in Yogyakarta and why it showed such a high dynamic and fluctuation throughout the researched period. As seen on the previous description, the relevant research questions are; (1) who were the figures behind Karangkajen batik industry and why did they interested to engage in this business? (2) what kind of strategies were developed by the Karangkajen batik artisans and how did their religious belief affects it. Since its initial stage, Karangkajen batik industry was initiated by santri who bring their religious spirit to social, economy and politic activities. On its outgrowth, Karangkajen batik industrial went through the unstable situation. In 1950s Karangkajen batik industry revived due to Program Benteng, after its long regression since 1930 from Malaise, the turmoil period of Japanese Occupation and independence revolution. However, it doesn’t last long because the New Order’s regime withdrew the batik monopoly over GKBI in 1970s. Overall, from this business, Karangkajen batik entreupreuners – who were affiliated to Muhammadiyah mostly – managed to improve their wealth. In the meantime, they also managed to allocate some of their income for religious activity. Therefore, it is justified to say that the religious spirit implanted by Muhamaddiyah influences the economy progression of Karangkajen batik industrial. Keywords: Karangkajen, Santri Community, Muhammadiyah, Batik Artisans]]>
