Indonesian Journal of Islamic History and Culture
Journal of Islamic History and Culture which is published by Department of Islamic History and Humanities in cooperation with the Center for Research and Community Service of UIN Ar Raniry Banda Aceh focuses to publish research articles in Islamic history and culture studies field twice a year. The scope consists The history of science and technology in Islam, Islamic dynasties, Islamic figures, Islamic philology, Islamic culture, Islamic archeology, Philology, Philosophy of Islamic History and, Philosophy of Islamic Culture. In Particular, this journal’s interest is in regional Islamic studies that reflect the diversity of Islamic historical and cultural heritage in Southeast Asia.
Articles
53 Documents
<![CDATA[FANSUR SEBAGAI KOTA TUA ISLAM ]]>
<![CDATA[E. Edwards McKinnon]]>;
<![CDATA[Nurdin AR]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 1 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i1.502
<![CDATA[Fansur is an ancient Islamic city in Nusantara (the Indonesian archipelago) which was very popular in the past. However, the specific location of the city is still being debated today. Generally, contemporary writers state that Fansur is located in Barus, one of the areas in Central Tapanuli, North Sumatra. This opinion has been challenged from several authoritative sources. To solve the above problems, this research was conducted through an archaeological approach and literature study. Based on archaeological evidence and written sources, Fansur City is located in Lhok Pancu or Lhok Lambaroneujid, one of the coastal areas to the west of the city of Banda Aceh, Aceh. This location fits perfectly with the character of the Fansur location mentioned in ancient records from the Middle East, China and Europe. Due to geological changes that have occurred frequently in the past in the Aceh region, most of the area has been lost and cannot be seen again. The remains of ancient ceramics, tombstones and ancient tomb complex (diway) are archaeological evidence to strengthen the argument that Fansur is an ancient Islamic port city located in the Aceh Besar region, not in Barus, Central Tapanuli.]]>
<![CDATA[KERAMIK ASIA TENGGARA DARI SITUS LAMREH, ACEH-INDONESIA ]]>
<![CDATA[Amir Husni]]>;
<![CDATA[Husaini Ibrahim]]>;
<![CDATA[Marduati]]>;
<![CDATA[Mokhtar Saidin]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 1 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i1.503
<![CDATA[Artikel ini bertujuan untuk mengidentifikasi keramik-keramik Asia Tenggara di situs Lamreh, Aceh-Indonesia. Keramik diperoleh dari hasil survei sistematik yang dilakukan pada tahun 2017. Semua keramik yang ditemukan dianalisis untuk menghasilkan sebuah klasifikasi lengkap keramik Asia Tenggara di situs Lamreh. Oleh karena itu, untuk menjawab permasalahan tersebut maka digunakan dua jenis analisis yaitu analisis morfologi untuk mengetahui jenis, bentuk dan hiasan keramik berdasarkan negara penghasilnya dan analisis perbandingan atau perbandingan relatif untuk menentukan usia keramik. Hasil analisis mendapati keramik-keramik Asia Tenggara di situs Lamreh berasal dari tiga negara yaitu Vietnam, Thailand dan Myanmar. Jenis keramik Vietnam yang ditemukan ialah keramik monokrom putih dengan motif hitam di bawah glasir yang dihasilkan di dapur Thanh-Hoa abad ke-14 Masehi. Kemudian, jenis keramik Thailand yang ditemukan adalah keramik Sukothai dan Si-Satchanalai yang dihasilkan pada abad ke-15 Masehi di utara Thailand. Terakhir adalah kendi hitam Myanmar yang dihasilkan di dapur Martavan pada abad ke-15 Masehi. Keramik-keramik Asia Tenggara dari abad ke-14 sehingga 15 Masehi tersebut adalah bukti nyata tentang kontak kebudayaan dan hubungan ekonomi antara Lamreh-Aceh dengan Asia Tenggara (Vietnam, Thailand dan Myanmar) sejak 700 tahun lalu.]]>
<![CDATA[PEKAN KEBUDAYAAN ACEH DALAM PERSPEKTIF HISTORIS ]]>
<![CDATA[Septian Fatianda]]>;
<![CDATA[Nuraini A. Manan]]>;
<![CDATA[Muhammad Yunus Ahmad]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 1 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i1.505
<![CDATA[This article is entitled Pekan Kebudayaan Aceh (Aceh Cultural Week) in Historical Perspective. Aceh Cultural Week or PKA is a cultural event displaying cultural richness through cultural attractions, artistic performances, exhibitions and cultural seminars. The purpose of this research is to find out the early history of PKA implementation and its development, impact, shifting in the initial PKA values and objectives, as well as criticism and input on the implementation of PKA. This study uses the historical method through heuristic steps, interviews, source criticism, interpretation, and historiography or history writing. The results of this study explain that the Aceh Cultural Week has been implemented for seven times where firstly held was in 1958 and continued until the latest (seventh) PKA in 2018. This PKA is aimed to develop and preserve Aceh's historical, traditional and cultural values and as a means of unifying various ethnic groups in Aceh. In addition, PKA has provided substantial results for the preservation of Aceh's culture. Furthermore, this research also explains that the society highly appreciates the implementation of PKA despite some points that need to be evaluated in order to achieve the noble ideals of PKA itself.]]>
<![CDATA[NANDONG: TRADISI LISAN SIMEULUE ]]>
<![CDATA[Sanusi Ismail]]>;
<![CDATA[Bustami Abubakar]]>;
<![CDATA[Hasbullah]]>;
<![CDATA[Azhari Aiyub]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 1 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i1.508
<![CDATA[Simeulue, located in the Indian Ocean, has attracted a lot of people’s attention after the tsunami hit the region in 2004. The low number of casualties in Simeulue compared to other affected made the island a spotlight for further research. Some people argue that some forms of oral traditions exist among the people of Simeulue have played a role in saving many lives from the impact of the disaster. Nandong is a popular oral tradition in Simeulue. This oral tradition is important and considered as local wisdom because it contains norms and values inherited by the Simeulue community from generation to generation. This article aims to explore the substance and existence of this local wisdom in the Simeulue community. This study was conducted using qualitative methods. Our research data were collected during fieldwork through interviews, participant-observation and archival reviews. This research found that nandong is a distinctive oral tradition that is different from other oral traditions exist in Simeulue such as buai, nanga-nanga, tokok-tokok and nafi-nafi. This study argues that nandong is the most influential oral tradition among the Simeulue community. Unfortunately, the future existence of nandong in Simeulue is at risk of extinction since not many people, especially the young generation, in Simeulue today eager learn the rich and profound teachings contained in nandong.]]>
<![CDATA[PENGARUH IDENTITAS PESISIR BAGI MASYARAKAT SINGKIL DAN BARUS ]]>
<![CDATA[Muhajir Al-Fairusy]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 1 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i1.584
<![CDATA[This study is an attempt to see the similarity of historical and cultural identity between the pesisir communities of Singkil and Barus. The term pesisir identity is to describe the settlements of residents who settled along the coastal areas of Singkil and Barus. Pesisir communities in the two regions are identical with Islamic identity and are influenced by Malay-Minang values and culture. In the context of defining identity, coastal communities tend to position themselves as a more established community, and are often seen as special in the context of social relations than settlements outside the coast (findings in the Singkil community). Even so, in Barus, the coast is defined as limited to the majority Muslim settlements that are historically rooted in the development of Islam in this region. In daily interactions, both coastal settlements (Barus and Singkil) use the same language, pesisir language (Singkil; baapo). Also, this area still leaves many traces of Islamic history archaeologically, as well as being an important trade route for merchants from Minang and Aceh. This research is analytical descriptive with qualitative methods and a grounded research approach and historical methodology. Data collection was carried out in two settlements; Coastal Singkil and Barus. It starts with observation, interview, book study, and finally data analysis. The results showed the existence of coastal communities in the two regions is a continuation of the history of Islamic Fansuri. However, the meaning as a pesisir community between Singkil and Barus is not always the same. There are differences in the context of the structure of society. Singkil pesisir not only shows the extent of majority Muslim settlement, but the status of privilege in the context of identity. In Barus, the meaning of the coastal community is the continuation of the history of Islam in the region, as the Pakpak strengthened there.]]>
<![CDATA[The Importance of Studying History on individual’s awareness: A Case Study of Muslim Students in Saudi Arabia ]]>
<![CDATA[Hasnah Alghamdi]]>;
<![CDATA[Meguellati Achour]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 2 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i2.599
<![CDATA[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.]]>
<![CDATA[Melacak Geneologi Keilmuan Masyarakat Jalur Sanad Intelektual Muslim Bengkulu Tahun 1985-2020 ]]>
<![CDATA[Ahmad Abas Musofa]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 2 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i2.611
<![CDATA[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.]]>
<![CDATA[Sejarah Islamisasi Minangkabau ]]>
<![CDATA[Ridwan Arif]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 2 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i2.620
<![CDATA[Sheikh Burhanuddin is known as a prominent Minangkabau scholar. The Islamization of Minangkabau is commonly associated with him. He is seen as a scholar succeeded in islamizing the Minang community. This study examines the role of Sheikh Burhanuddin in the process Islamization of Minangkabau. It examined the approaches and methods applied by Sheikh Burhanuddin in his efforts to Islamization. This study is a qualitative research, namely library research using the document analysis method. The results indicate that Syekh Burhanuddin was successful in his efforts to Islamize Minangkabau because he used the Sufism approach in his preaching, namely da'wah bi al-hikmah. This approach is implemented in the da'wah method, namely being tolerant of, and adopting local culture (Minangkabau customs and culture). Even further, Sheikh Burhanuddin succeeded in integrating Minangkabau customs with Islamic teachings.]]>
<![CDATA[Tradisi Ureh dalam Bercocok Tanam pada Masyarakat Desa Keude Krueng Sabee Kabupaten Aceh Jaya ]]>
<![CDATA[Asyura]]>;
<![CDATA[Abdul Manan]]>;
<![CDATA[Ruhamah]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 2 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i2.676
<![CDATA[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 ureh tradition is a community habit that they practice in the context of farming, and its implementation is individual. Ureh is a tradition of protecting plants from pests in the form of a mystical fence. The ureh tradition is practiced from the nursery to harvesting. There are two forms of implementation: (1); zimat with conditional objects, (2); its zimat only. The ureh 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” ureh which is considered more effective and efficient.]]>
<![CDATA[Perspektif Nilai Sejarah Naskah Hikayat Aceh ]]>
<![CDATA[Hermansyah]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 1 No 2 (2020): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Research and Community Service, Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v1i2.678
<![CDATA[The earliest works of literary genres during the Kingdom of Aceh Darussalam were historical literature. Historical stories and saga that tell about the figures, connections, and genealogies of the sultan's government in the Aceh kingdom. The Hikayat Aceh is one of is one of the historical texts. The text is anonym the author. This research uses a narrative analysis approach in which historical assessment is viewed inside the text of Hikayat Aceh. Inventory of manuscripts obtained three interrelated texts of Hikayat Aceh; Firstly Cod. Or. 1954, second Cod. Or 1983 are collected by the Leiden University, and the third text was written and kept at the National Library of Jakarta with code ML 421. Both of the texts are uncompleted and beginning. The Hikayat Aceh has become one of the basic historical sources of the Aceh Sultanate and describes other historical manuscripts of the same period.]]>
