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IJITIHAD OF SULTAN MUHAMMAD IDRUS KAIMUDDIN (1824-1851) IN BUTON, SOUTHEAST SULAWESI, INDONESIA
Full text linkThe introduction of Islam in the Sultanate of Buton has brought about changes in the social, political, and even intellectual aspects of the sultanate. This is observable in the thought of local scholars who try to blend Islam and local culture. One of these figures is Sultan Muhammad Idrus Kaimuddin (1824-1851). The thought of Sultan Muhammad Idrus Kaimuddin finds the essence of its concept of manners or etiquette in the teachings of the ancestors in Bula Kabanti Malino and several works of Sultan Muhammad Idrus Kaimuddin. The guidance of the public and court authorities in the Sultanate of Buton was basically and mostly coming from the teachings of Islam. Thinking in terms of ethics, morals, manners, the advice of Sultan Kaimuddin has deep horizons of knowledge and thought. The magnitude of the influence of Islam in the thought of Muhammad Idrus Kaimuddin evidently works, which proves that the process of acculturation between Islam and Butonese culture runs well. The acculturation between Islam and Butonese culture was essentially a formation process of Butonese civilization centered in the palace and passed on to Buton society in general, through the process of cultural dialogue between Buton (Wolio) and Islam.
LOCAL WISDOM PEMIKIRAN SULTAN MUHAMMAD IDRUS KAIMUDDIN DALAM KITAB KABANTI “ Bula Malino” (Telaah Kitab Sastra Kabanti “Bula Malino”
Full text linkMasuknya agama Islam di Kesultanan Buton, telah membawa kedamaian dan perubahan dalam segala bidang termasuk pada aspek Local Wisdom (kearifan local). Hal ini melahirkan ulama-ulama yang memiliki pemikiran yang cemerlang berusaha menjadikan budaya Islam mewarnai budaya lokal.
Salah satu ulama di Buton sekaligus sebagai Sultan yaitu Muhammad Idrus Kaimuddin Ibnu Badaruddin Al Buthuni (1824-1851). Pemikiran Sultan Kaimuddin menemukan esensi konsep ta krama menurut ajaran leluhur dalam Kabanti Bula Malino. Kabanti yang ditulis menggunakan tulisan Arab
berbahasa Wolio menjadi tradisi sekaligus tuntunan norma masyarakat di Kesultanan Buton yang didalamnya banyak berisi petuah falsafah yang bersumber dari ajaran Islam.
Jenis penelitian ini ialah penelitian kepustakaan (library research), dimana data-data yang dipakai adalah data kepustakaan. Data dalam penelitian ini adalah buku induk dan jurnal ilmiah tentang tema terkait. Metode analisis yang digunakan penulis adalah metode deskriptif kualitatif.
Tujuan dari penelitian ini adalah untuk mengetahui narasi Kabanti dan menelaah nilai-nilai Local Wisdom yang di tuangkan oleh Sultan Muhammad Idrus Kaimuddin dalam karyanya Kabanti bula malino.
Hasil penelitian menunjukan bahwa Sultan Muhammad Idrus
Kaimuddin, melalui Kabanti bula malino berusaha menyampaikan kembali
ajaran-ajaran Islam, yang ia sampaikan dalam bahasa Wolio, bahasa yang
dimengerti oleh masyarakat yang ia pimipin pada saat itu. Pemikiran dalam
hal religiustas, etika,moral, tata krama, maupun nasehat Sultan Kaimuddin
yang di tuangkan dalam karyanya tersebut menjadi sebuah tradisi yang mampu
menjaga kearifan lokal (Local Wisdom) masyarakat muslim di pulau Buton.
Keywords: Sultan Muhammad Idrus, Kabanti, dan Local Wisdo
SURAT-SURAT SULTAN BUTON, DAYYAN ASRARUDDIN DAN KAIMUDDIN I, KOLEKSI UNIVERSITEITSBIBLIOTHEEK LEIDEN, BELANDA
Full text linkSURAT-SURAT SULTAN BUTON, DAYYAN ASRARUDDIN DAN KAIMUDDIN I, KOLEKSI UNIVERSITEITSBIBLIOTHEEK LEIDEN, BELANDA)
Local Wisdom Pemikiran Sultan Muhammad Idrus Kaimuddin dalam Kitab Kabanti “Bula Malino”
Full text linkMasuknya agama Islam di Kesultanan Buton, telah membawa kedamaian dan perubahan dalam segala bidang termasuk pada aspek Local Wisdom ( kearifan local). Hal ini melahirkan ulama-ulama yang memiliki pemikiran yang cemerlang berusaha menjadikan budaya Islam mewarnai budaya lokal. Salah satu ulama di Buton sekaligus sebagai Sultan yaitu Muhammad Idrus Kaimuddin Ibnu Badaruddin Al-Buthuni (1824-1851). Pemikiran Sultan Kaimuddin menemukan esensi konsep ta krama menurut ajaran leluhur dalam Kabanti Bula Malino. Kabanti yang ditulis menggunakan tulisan Arab berbahasa Wolio menjadi tradisi sekaligus tuntunan norma masyarakat di Kesultanan Buton yang di dalamnya banyak berisi petuah falsafah yang bersumber dari ajaran Islam. Jenis penelitian ini ialah penelitian kepustakaan (library research), di mana data-data yang dipakai adalah data kepustakaan. Data dalam penelitian ini adalah buku induk dan jurnal ilmiah tentang tema terkait. Metode analisis yang digunakan penulis adalah metode deskriptif kualitatif. Tujuan dari penelitian ini adalah untuk mengetahui narasi Kabanti dan menelaah nilai-nilai Local Wisdom yang dituangkan oleh Sultan Muhammad Idrus Kaimuddin dalam karyanya Kabanti bula malino. Hasil penelitian menunjukan bahwa Sultan Muhammad Idrus Kaimuddin, melalui Kabanti bula malino berusaha menyampaikan kembali ajaran-ajaran Islam, yang ia sampaikan dalam bahasa Wolio, bahasa yang dimengerti oleh masyarakat yang ia pimipin pada saat itu. Pemikiran dalam hal religiustas, etika,moral, tata krama, maupun nasehat Sultan Kaimuddin yang dituangkan dalam karyanya tersebut menjadi sebuah tradisi yang mampu menjaga kearifan lokal (Local Wisdom) masyarakat muslim di pulau Buton. Kata Kunci: Sultan Muhammad Idrus, Kabanti, dan Local Wisdom AbstractIslam in the Sultanate of Buton, has brought peace and change in all fields, including aspects of Local Wisdom (Local Wisdom). This gave birth to scholars who have intelligent minds trying to make Islam reflect local culture. One of the scholars in Buton as Sultan was Muhammad Idrus Kaimuddin Ibn Badaruddin Al Buthuni (1824-1851). Sultan Kaimuddin's thought found the essence of the concept of ta manners according to the teachings of the ancestors in the Malanti District. Kabanti, which was written using Wolio in Arabic, became a tradition that was completed in complete community norms in the Buton Sultanate, which contained many philosophical advices derived from Islamic teachings.This type of research is library research, where the data used is library data. The data in this study are the main book and scientific journal on related themes. The analytical method used by the writer is descriptive qualitative method.The purpose of this study is to study the narratives of Kabanti and examine the values of Local Wisdom expressed by Sultan Muhammad Idrus Kaimuddin in his work Kabanti bula malino. The results showed that Sultan Muhammad Idrus Kaimuddin, through Kabanti bula malino, was asked to return to follow the teachings of Islam, which he conveyed in Wolio, the language understood by the people he led at that time. Thought in terms of religiousness, ethics, morals, manners, and the advice of Sultan Kaimuddin which is spoken in his work becomes a tradition that is able to provide Local Wisdom (Local Wisdom) Muslim community on the island of Buton. Keywords: Sultan Muhammad Idrus, Kabanti, dan Local Wisdo
KONTRIBUSI SULTAN MUHAMMAD IDRUS KAIMUDDIN DI BIDANG ADAB ISLAM DI BUTON SULAWESI TENGGARA (KAJIAN KARYA SASTRA KABANTI BULA MALINO)
Full text linkIn the era of globalization, our next generation adab have been affected by things that are negative, so that leads to deviations behavior and bad character. The influx of Western-derived ideas, such as secularism and freedom, has led to the present generation, no longer making religion as way of life.
If we go back to the history of the past, many figures have taught about the adab that a Muslim must have. one of them is Sultan Muhammad Idrus Kaimuddin. Sultan Muhammad Idrus Kaimuddin is the Sultan and ulama. Through his kabanti bula malino, he conveyed how muslim civilized towards himself, civilized towards God, and civilized towards science.
The purpose of this study was to find out the contribution of Sultan Muhammad Idrus Kaimuddin in the field of adab in Buton, which he poured in his work kabanti bula malino. The contribution referred to here was the contribution in adab to self, adab towards God and adab towards Science.
The result of the research shows that Sultan Muhammad Idrus Kaimuddin, through kabanti bula malino tried to convey the teachings of Islam, which he conveyed in the language of Wolio, a language understood by the people he was leading at the time.
Key word : adab, kabanti bula malino, Isla
IDENTIFIKASI BENTENG TAKIMPO LIPUOGENA DI KELURAHAN TAKIMPO KECAMATAN PASARWAJO KABUPATEN BUTON
No full textThis study aims to know what are the remains contained in the Takimpo Lipuogena fortress and its function based on the remains. This study used space archeology theory and settlement theory. This study apllied adescriptive method of data collection techniques in the form of literature studies which is means the collection ofliterature related to the title of the study, field observations with surface surveys and data recording and interviews,and the stages of data processing and contextual analysis. The results showed that the archaeological remains of Takimpo Lipuogena fort were in the form of baruga,mosque, inauguration stone, turtle stone, flagpole holes, the stones for burned some candles, reconnaissance holes (miserly holes) and graves. Takimpo Lipuogena was originally built as a village or Kadie based on the orders fromsultanate of Buton. The goal of build the Takimpo Lipuogena Fortress was as a Bhonto or surveillance. then duringthe reign of Sultan Anharuddin in 1822-1823, society in Takimpo Lipuogena fort formed a defense force with theassistance of the sultanate led by Muh. Idrus Kaimuddin to expel the pirates named Tobelo. After Muh. IdrusKaimuddin succeeded in driving away Tobelo, the society of Takimpo Lipuogena rebuilt the settlements in TakimpoLipuogena fort. The society utilized the fort as a plantation and spring as a daily necessity for them which is still usedby the community in Takimpo Village until today.Penelitian ini bertujuan untuk mengetahui sisa-sisa yang terkandung dalam benteng Takimpo Lipuogena dan fungsinya berdasarkan sisa-sisa tersebut. Penelitian ini menggunakan teori arkeologi ruang. Penelitian inimenerapkan metode deskriptif teknik pengumpulan data dalam bentuk studi literatur yang berarti pengumpulanliteratur yang berkaitan dengan judul penelitian, observasi lapangan dengan survei permukaan dan pencatatan danwawancara data, serta tahapan pengolahan data dan kontekstual analisis. Hasil penelitian menunjukkan bahwa sisa-sisa arkeologis benteng Takimpo Lipuogena adalah dalam bentukbaruga, masjid, batu pelantikan, batu penyu, lubang tiang bendera, batu untuk membakar beberapa lilin, lubangpengintaian (lubang kikir) dan kuburan. Takimpo Lipuogena awalnya dibangun sebagai desa atau Kadie berdasarkanperintah dari kesultanan Buton. Tujuan membangun Benteng Takimpo Lipuogena adalah sebagai Bhonto ataupengawasan. kemudian pada masa pemerintahan Sultan Anharuddin pada tahun 1822-1823, masyarakat di bentengTakimpo Lipuogena membentuk pasukan pertahanan dengan bantuan kesultanan yang dipimpin oleh Muh. IdrusKaimuddin mengusir para perompak bernama Tobelo. Setelah Muh. Idrus Kaimuddin berhasil mengusir Tobelo,masyarakat Takimpo Lipuogena membangun kembali pemukiman di benteng Takimpo Lipuogena. Masyarakatmemanfaatkan benteng sebagai perkebunan dan mata air sebagai kebutuhan sehari-hari bagi mereka yangmasihdigunakan oleh masyarakat di Desa Takimpo hingga saat ini
Budaya Pendidikan Islam di Kesultanan Buton pada Masa Pemerintahan Sultan Muhammad Idrus Kaimuddin (Abad Ke -19 )
No full textThis study aimed to analyze the network of Islamic education in the Sultanate of Buton during the reign of Sultan Muhammad K. Kaimuddin. In addition, this study was also aimed to determine the factors that support public acceptance of the teachings application of Islam in the Sultanate of Buton during the reign of Sultan Muhammad K. Kaimuddin. The method used in this study was the historical method with a qualitative approach. Data collections techniques used were interviews, the study documentation through texts, literature study and observation. The results showed that: 1) a network of Islamic education in the Sultanate of Buton on 19th century had implemented an education system that integrates the local culture with the values ​​of the Qur\u27an based Sufism. The education system had been able to provide the ability for the Sultanate to build a political system, governance and security. Islamic education during the Sultanate still clearly visible on the implementation of the attitudes diversity of Buton society capable in integrating the noble values ​​of local with the noble values ​​of the Qur\u27an that are universal; 2) learning process that starts from the capital city of the Sultanate (the palace) and then spread to Kadie-Kadie onwards to barata region, which was a small kingdoms that had a structure of government and the community itself, take a long time and the process of distribution was quite long.
Keywords: cultural education, Islam, Sultanate, ButonPenelitian ini bertujuan untuk menganalisis jaringan pendidikan Islam di Kesultanan Buton selama masa pemerintahan Sultan Muhammad Idrus Kaimuddin. Selain itu, juga bertujuan untuk mengetahui faktor-faktor yang mendukung penerimaan masyarakat terhadap penerapan ajaran Islam di Kesultanan Buton selama masa pemerintahan Sultan Muhammad Idrus Kaimuddin. Metode penelitian ini adalah menggunakan metode sejarah dengan pendekatan kualitatif. Teknik pengumpulan data yang digunakan adalah wawancara, studi dokumentasi melalui naskah-naskah dan studi kepustakaan serta observasi. Hasil penelitian menunjukkan bahwa: 1) jaringan pendidikan Islam di Kesultanan Buton pada abad ke-19 telah menerapkan sebuah sistem pendidikan yang mengintegrasikan antara budaya lokal dengan nilai-nilai Al-Qur\u27an yang berbasis Tasawuf. Sistem pendidikan ini telah mampu memberikan kemampuan bagi Kesultanan untuk membangun sistim politik, pemerintahan dan keamanan. Pendidikan Islam pada masa Kesultananan masih tampak dengan jelas implementasinya yakni pada sikap keberagaman masyarakat Buton yang mampu mengintegrasikan antara nilai-nilai luhur lokal dengan nilai-nilai luhur Al-Qur\u27an yang bersifat universal; 2) proses pembelajaran yang dimulai dari Ibu Kota Kesultanan (istana) kemudian menyebar ke kadie-kadie dan seterusnya ke wilayah barata, yang merupakan kerajaan-kerajaan kecil yang memiliki struktur pemerintahan dan masyarakat sendiri, memakan waktu yang panjang dan proses penyebarannya cukup lama.
Kata kunci: budaya pendidikan, Islam, Kesultanan, Buto
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
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