Academic literature on the topic 'Sheikh Yusuf al Maqassary'

The term of “Jihad” or “Jihad fi Sabilillah” is often become an interesting theme to attract attention from some people, either inside Islam or outside this religious community. Apart from the pros and cons in a case of religiousity, study of Jihad is also fulfilled with theological overview, meaning, procedure, and examples. Contrary to Jihad, Tasawuf / Sufism, so far, considered as negation term and relatively tend to be liked caused of its mystical (esoteric) impression and universal love. However, Islamic History contains the facts of involvement of Sufis in waging Jihad actions, some names like Sheikh Yusuf Al-Maqassari and the most noted one, Sheikh Abdus Shamad Al-Palimbani, were two prominent figures that well known as “Warrior Cleric”. Library research method is deployed in this article to answer three main questions : 1) How is the relationship between Sufism and Jihad ?, 2) How was the role of Sheikh Abdus Shamad Al-Palimbani in Indonesian archipelago’s Jihad activism ?, and, 3) What is the impact of Sufi’s Jihad activism toward Indonesia ?. This research proves the involvement of Sufis in Indonesian archipelago Jihads were based on Quranic value to honor the safety of bloods and properties belonged to people, with the result that Jihad in the term of ‘Qital’ / Warfare is a defensive reaction not an aggressive action, keep obeying to ‘Ulil Amri (legitimate government) not subversive-terror movement, and not based on hatred for other religious adherents. Such an essential meaning of this Jihad even formed a sense of Godly love for the country in accordance with Islamic mission of Rahmatan lil-‘alamin (mercy for the whole world). Keywords : Jihad, Sufism, Love for the country, Sheikh Abdus Shamad Al-Palimbani

This research is a case study on the thoughts of Sheikh Yusuf al-Makasari. This study aims to analyze the thoughts of Sheikh Yusuf al-Makasari about the application of Islamic law and its application through the judicial institutions of the Dutch East Indies colonial period. This study uses qualitative methods which include library research studies, namely reviewing literature related to Sheikh Yusuf and studies relevant to Sheikh Yusuf. The results of this study are that Sheikh Yusuf's accommodationist attitude vis-a-vis the Netherlands is solely in order to prevent political disturbances and disturbances that harm society and maintain the continuity of Islamic law as desired in the political understanding of the Ahl al-Sunnah wa al-Jama'ah; In his efforts to implement Islamic law effectively in the archipelago, this Betawi cleric has also succeeded in compiling Islamic family law materials (marriage, divorce, and inheritance).

This study aims to determine the relationship between the leadership style of the head of the room with the work motivation of nurses in the treatment room of the Sheikh Yusuf Hospital Kab. This research was conducted at the Regional General Hospital of Sheikh Yusuf Gowa. The population in this study were all nurses who served in the surgical, internal and pediatric care rooms at Syekh Yusuf Gowa Hospital. From the results of the study, it can be seen that the leadership style used by the head of the room is democratic and the work motivation of nurses is high. It is recommended for the Sheikh Yusuf hospital that the heads of the treatment rooms can apply a democratic leadership style to get high work motivation for nurses.

For 300 years,. the name of Sheikh Yusuf, son of Macassar was missing from the government's attention and public intellectual as well. But when Nelson Mandela, President of South Africa,. commemorated 300 years of the arrival of Sheikh Yusuf in Cape Town in 1994, since that time government institution civil society and academics from Indonesia and South Africa have been paying to attention to remember, understand and study him from various perspectives. By using concept of remembering and forgetting, this article shows that the process of remembering by the two countries did not take place in the empty space, but rely on psychological consideration of the individuals, communities and socio-political condition from the two countries. The process of forgetting constructed by the Dutch colonial state in 17th century became inversely proportional to the action of remembering the Sheikh Yusuf by African and Indonesian officials in 20th century. The proces of remembering shows its own dynamics ranging from individuals communities to public memory. When remembering Syekh Yusuf reached state memory or public memory it became a power that can define and plan a socio-political and economic agenda for the future by the countries.

Islamic guidance and counseling is an activity that is helpful and contributes to every individual in need in terms of alleviating the problems they face. However, the facts on the ground show that many counseling practices deviate from predetermined standards so that it affects the results of the services provided to counselees. One of the factors that causes the low quality of counseling services is the personality of the counselor who is less than ideal. This study aims to describe the ideal personality of Islamic counselors in the Qasidah Mun- farijah by Sheikh Yusuf bin Muhammad Yusuf At-Tuzi. The method used in this research is a qualitative method with the type of hermeneutic research, while the data analysis uses the objectivist hermeneutics cycle of the part-whole path from Gadamer. The conclusion of this study is that there are 9 ideal personalities of Islamic counselors found in Sheikh Yusuf bin Muhammad Yusuf’s Qasidah Munfarijah, namely patient, pleased, guiding, diligent in doing good deeds, character, trustworthiness, gentle, good at communicating and knowledgeable.

<p>The findings of this paper show that the ritual tradition of visiting the tomb of Sheikh Yusuf in Kobbang from time to time amended. It was initially a strong ritual primarily influenced by the nuances of heresy, but on its further development the influence fades due to the efforts of Islamic preachers. The general motivation of the pilgrims is hoping the livelihood they can acquire, such as finding mates, sustenance, offspring, health and inner tranquility. Yet, some are visiting the tomb to appreciate the scholars or heroes or just for sightseeing. In the context of developing society, this tradition seems to be persisted as Sheikh Yusuf is regarded as having karomah, a guardian, scholars and a hero. His personality is considered to bring blessing to the pilgrims. Therefore, for most modern societies this tradition remains alive and serves as one alternative to find peace and cure severe diseases.</p><p>Temuan tulisan ini menunjukkan bahwa ritual tradisi ziarah makam Syekh Yusuf di Kobbang dari waktu ke waktu mengalami perubahan. Pada awalnya masih ditemukan ritual yang kental dengan nuansa bid’ah tapi pada perkembangan lebih lanjut nuansa bid’ahnya mulai terkikis berkat usaha para da’i Islam. Motivasi yang melatarbelakangi para peziarah pada umumnya agar hajat mereka dapat terpenuhi, seperti hajat mendapatkan jodoh, keturunan, rezeki, kesehatan dan ketenangan batin. Tetapi ada pula yang berziarah ke makam Syekh Yusuf karena motivasi menghargai ulama atau pahlawan atau sekedar berwisata. Dalam konteks masyarakat yang terus mengalami perkembangan, nampaknya tradisi ini tetap bertahan, karena Syekh Yusuf dianggap sebagai seorang yang memiliki karomah, seorang wali, ulama dan seorang pahlawan. Kepribadian yang dimiliki oleh Syekh Yusuf dianggap akan mendatangkan berkah bagi para peziarah. Karena itu, bagi sebagian masyarakat modern, tradisi ini tetap hidup dan dijadikan sebagai salah satu alternatif mencari ketenangan batin dan menyembuhkan penyakit yang tidak terjangkau oleh medis.</p>

This thesis is about the concepts of Jihād, Sharī’ah and Sufism as they have been understood by Muslims in the course of history and by the Malay people in particular. The focus is on the works of the two great Muslim scholars in the Malay world in the 17-18th centuries, Sheikh Yusuf al Maqassary and Sheikh Dawud al-Fatani. The background of the thesis is based on concern about the misunderstanding of the concepts of Jihād, Sharī’ah and Sufism by some Western scholars, some non-Muslims and even Muslims themselves. Since most of the existing studies of these three concept focus on the Middle East as the origin of Islam, this thesis instead will focus on the Malays-Indonesian Archipelago. Another reason is that many Muslim scholars in Indonesia turn to non-Indonesian Muslim scholars to guide their teaching and learning discourse. As a result of this, Most of the Malay-Indonesian Muslims scholars seem to ignore their genealogy in the past. The phenomenon also gives the impression that Muslim Malay scholars in the past have made no direct, indirect or important contributions to the present Islamic discourse. This thesis is an effort to show that Muslim scholars in the past have left an important legacy for their following generations. However, unfortunately, their heritage has not been properly studied. Little attention has been paid to original sources and to the social conditions of Islam in the Malay world. Therefore this study is very important for a better understanding on Islam in the Malay world with its internal dynamics and special characteristics. The foundation this thesis lays is the methodology being used to conduct this research. The methodology developed by Karl Mannheim, known as “Sociology of Knowledge.” has been chosen as the basic approach of the thesis because it has similarities with the study of critique of the Hadīth in the Islamic tradition. Like the study of the critique of the Hadīth which tries to take into account the origin of the content of Hadīth (Matn al- Hadīth) by observing its transmission and the transmitters (the way the Hadīth was narrated, transmitted: Riwāyah and Dirāyah al Hadīth), the transmitters (Rijālul Hadīth), the contents as well as the comparative study of the content of the Qur’anic messages (Muqāranah Bayn Matn al Hadīth wa al Qur’ān). The similarities between both approaches may be explained by the fact that Mannheim came from a Jewish family whose traditions about the understanding of the sacred texts are closed to Islamic traditions, Semitic traditions. This thesis tries to dismantle the origins of the meaning of the text from its semantic features and special terminology, which in Islamic literature is known as lughatan (semantic meaning) wa istilāhiyyan (terminological meaning). After that, this thesis tries to observe the historical context based on the sacred text of the Qur’an and the historical context of the early period of the Prophet and Muslim society in understanding the concept. This thesis shows that the dynamic of Islamic discourse of the Malay Muslim scholars in the 17-18th century had a close links with the dynamic of Islamic discourse in the Middle East known as the Haramayn circle at that time. Therefore, to understand the heritage of the Malay Muslim scholars it is necessary to understand the dynamics of Islam in general. In the course of time, the continuity of the ideas takes different forms when these ideas are dealing with various cultures being practiced by Muslims in many places. Cultural diversity in Muslim societies therefore, can be said as one of the elements which enrich the development of Islamic thought. The thesis argues that among Malay Muslim scholars, the exemplars of Muslim scholars who understood the concept of Islamic teachings as a whole can be found in the figures of Yusuf al Maqassary and Dawud al-Fatani. For this, the reason, this thesis argues is that the greatest Muslim scholars are those who understand the inner and the outer aspects of Sharī’ah based on the guidance of the sacred books of Islam (Qur’ān and Hadīth) supplemented by the heritage of earlier Muslim scholars.