Demographic changes have sparked several debates on the interconnected identities of citizens, with some transitions observed in previous studies to be smooth as indicated by the continuous emergence of conflicts. The fear of within-boundary demographic changes also drives potential tensions among native people. Therefore, this study posited that the basic knowledge of the Arabic language has the ability to contribute to the formation of religiosity, political preference, and fear of demographic changes. This was determined quantitatively by distributing questionnaires to 496 students of Islamic state universities, and the findings confirmed nearly all the direct relationships aside from religiosity and political preference. This also shows the complex formation of fear due to demographic changes. The possession of the Arabic language is observed to be causing an increase in discomfort while being religious decreases it. Additionally, further discussions and implications are presented.
Abstrak Penelitian ini, membahasanalisis dampak sosial kemajuan pembangunan rumah kos sekitar kampus UIN Alauddin Makassar di Kelurahan Romang Polong Kecamatan Somba Opu Kabupaten Gowa. Fokus kajian memberikan gambaran dalam menjawab 3 pertayaan penelitian yakni, 1) Bagaimana potret kehidupan mahasiswa di rumah kos sekitar kampus II UIN Alauddin Makassar di Kelurahan Romang Polong, 2) Bagaimana dampak sosial kemajuan pembangunan rumah kosdi sekitar kampus II UIN Alauddin Makaassar di Kelurahan Romang Polong dan 3) Bagaimana solusi mengatasi dampak sosial kemajuan pembangunan rumah kos sekitar lingkungan kampus UIN Alauddin Makassar di Kelurahan Romang Polong.Penelitian ini, sesuai dengan sifat permasalahan dan obyek kajian,maka penelitian ini mengunakan metode penelitian kualitatif yang bersifat deskriptif.Instrumen utama dalampenelitian adalah peneliti itu sendiri dengan berbagai media., sumber data dari data primer dan data sekunder, teknik pengumpulan data melalui observasi, wawancara dan dokumentasi. Teknik analisis yang bersifat deskriptif, dengan pengabsahan data memperpanjang keikutsertaan dan teknik pengamatan, pengumpulan, pengecekan keabsahan data secara berulang.Hasil penelitian dan analisis pembahasan, maka dapat disimpulkan sebagai berikut: 1) Ditemukan tiga tipe mahasiswa, yakni tipe pertama, fokus pada kuliah yaitu mahasiswa yang benar -benar ingin menimba ilmu dan menghabiskan waktunya untuk kuliah, tipe kedua, setengah fokus dalam kuliah yaitu mahasiswa yang setengah-setengah untuk kuliah. Tipe ketiga tersebut, mahasiswa yang masa bodoh dan cuek dalam kuliah yaitu mahasiswa yang benar-benar tidak ada kemauan untuk belajar. 2) Beberapa dampak sosial kemajuan pembangunan rumah kos di sekitar kampus UIN Alauddin, yakni masalah maraknya pergaulan bebas yang mengarah ke seks bebas, masalah persampahan yang dihasilkan dari rumah kos-kosan, masalah pemukiman kumuh karena rumah pribadi masyarakatbanyakyang beralih fungsi sebagai rumah kos sehingga melahirkan pemukiman kumuh, terciptanya keributan atau kebisingan yang dapat menganggu ketentraman dan kenyamanan masyarakat setempat. 3) Ditemukan beberapa solusi mengatasi dampak sosial yang ditimbulkan dari kemajuan pembagunan rumah kos yakni; Pertama, perlu penataan rumah kos dan pengawasan pemiliknyasecara baik. Kedua, perlu keterlibatan pemerintah setempat dan aparat kepolisian dalam mengontrol, mengawasi dan bahkan dapat menertibkan bila dianggap perlu. Ketiga, perlu perlibatan tokoh agama, tokoh masyarakat dan pihak kampus, dalam melakukan pembinaan dan penyadaran kepada mahasiswa secara langsung atau tidak langsung.Kata Kunci: Dampak sosial, Pembangunan, dan Masyarakat.
This paper relates to the brief history of Sheikh Yῡsuf al-Makassary as well as his brief role in the Spread of Islam in Gowa-Makassar as his birth land.Sheikh Yῡsuf was born in 1626 M and grew up among noble families of Gowa-Tallo Kingdoms and then travelled to seek and deepen his Islamic knowledge from Aceh, India to the middle East (1645-1668) or for around 23 years and then he became a great ṣῡfῑ and left many of his treatises for Islamic community, especially for his followers, which are most of them still preserved at Universiteit Bibliotheq Leiden and the national museum of Jakarta at the present day. The main concept of Islamic mysticism of Sheikh Yῡsuf as one of his reform in the spread of Islam in Gowa-Makassar is the purification of belief (‘aqῑdah) in the Oneness of Allāh or in the Unity of God (tawḥῑd). This is his attempt to explain God’s transcendence (Ilāh) on His creatures. In a quoted al-Ikhlash verse (QS. 112:1-4) and al-Shura’ verse of al-Qur’an that there is nothing comparable to Him (QS. 42: 11), Sheikh Yῡsuf emphasized that the Oneness of Allāh is infinite and absolute. Tawḥῑd is the essential component in Islam. Moreover he compares “the immaculate tawḥῑd with a leafy tree; Gnostic knowledge (ma‘rῑfa) is its branches and leaves, and devotional services (‘ibādah) are its fruit.” Further he said that if you got the tree, you will get its branches and leaves, and if you got them, you will even look for fruit of the tree. If you did not get its branches and leaves, it is impossible to get its fruit. Therefore, tawḥῑd without ma‘rῑfah is like a tree without branches and leaves, and it is impossible to get its fruit, except if the branches and leaves of the tree grew up again, then its fruit can be hoped. In other words, only a man, who has tawḥῑd with ma‘rῑfa, could perform devotional service well to God. This teaching was used as the basic reform ideas in the spread of Islam in Gowa-Macassar, South Sulawesi and then brought a big changing to the cultural of his society and then made Muslim in Gowa-Makassar to be a more fervent Muslim. Therefore, one of the reform movements in his homeland was that he tried to pull out and then to release the people of Gowa-Makassar from the bad habits such as activities in serving idols / idols places, alcoholic beverages, cockfighting and gambling in crowded places. Because those can be a great danger to his native land; he said that the collapse of an empire because of the weakness of the faith of its people. On the other hand, the strength of an empire can guarantee the enforcement of sharῑ‘ah h. But it also depends on the leader. A good leader / ruler is one who able to enforce the Islamic law or sharῑ‘ah h in the middle of his society. Thus the main priority in the renewal of his mystical teachings for Muslims believers especially in Gowa Makassar, South Sulawesi, Indonesia is the purification of confidence by implementing ṣῡfism which is more oriented to the sharῑ‘ah , where he tried hard to reconcile sharῑ‘ah and ḥaqῑqah. Among the various types of ṣῡfῑ orders affiliated with him, Ṭarῑqat al-Khalwatiyya is the famous one, which is later more popular with Khalwatiyyat al-Yῡsufiyya that has found fertile land especially in South Sulawesi.
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