Masmedia Pinem
Balai Litbang dan Diklat, Puslitbang Lektur dan Khazanah Keagamaan, MORA.

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Ajaran Martabat Tujuh dalam Naskah Asrār al-Khafī Karya Shaykh ‘Abd Al-Muṭālib Pinem, Masmedia
Manuskripta Vol 2, No 1 (2012)
Publisher : Manuskripta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ms.v2i1.400

Abstract

Naskah Asrār al-Khafī merupakan karya penting dari tradisi intelektual-spiritual Minangkabau. Naskah tersebut mengandung ajaran Martabat Tujuh. Sebagai ajaran sufstik-flosofis, ajaran Martabat Tujuh yang terkandung dalam naskah Asrār al-Khafī memperlihatkan keterkaitannya dengan tradisi intelektual dan tradisi tasawuf Aceh melalui jaringan tarekat Shaṭṭārīyah. Oleh karena itu, secara garis besar ajaran Martabat Tujuh dalam naskah Asrār al-Khafī dengan sendirinya juga memperlihatkan kesamaannya dengan ajaran Martabat Tujuh yang pernah berkembang di Aceh. Meskipun demikian, kehadiran ajaran Martabat Tujuh yang terkandung dalam naskah Asrār al-Khafī di ranah Minangkabau itu telah mengundang reaksi keras dari kaum mudo dan dari jamaah tarekat Naqshabandīyah. Sebagai konsekuensi logis dari munculnya penentangan dari dua kelompok tersebut, ajaran Martabat Tujuh yang terkandung dalam naskah Asrār al-Khafī itu dilucuti dari paham waḥdatul wujūd.
SIGI LAMO DAN TINGGALAN SEJARAH ISLAM DI TERNATE Pinem, Masmedia
Profetika Vol. 14, No. 2, Desember 2013
Publisher : Muhammadiyah University Press

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This study seeks to reveal the history ofthe ancient mosques in the city of Ternate.Through historical-archaeological-approaches, ancient mosques are described comprehensively.From the research of Sigi Lamo (Great Mosque) of the Ternate Sultanates, there are severalpoints found, first, Ternate Sultanates Sigi Lamo I sthe oldest mosque inTernate were builtaround the year 1606A Dat the time of Sultan Hamzah (1628-1648). Second, in terms oflayout Ternate Sultanate Sigi Lamo is very different with the mosques in Java—where themosqueis always adjacent to the palace, the square, and the market—. However, from thearchitecture aspects it’s showed the Javanese influences such as in the mosque polesor supportingpillars of the pyramidal roof, with asharps slope similar to the construction of Javanese house,wide of the porchis same to the main prayer hall. On eachsides ofthe Sultanates mosques, onthe top roof there is a window. In the west of mosque there isalso the sultanate family cemetery.Third, worshipat Ternate Sultanate Sigi Lamo arranged by a hereafter representative whichrepresented each ethnic orregional in Ternate. The here after representative (bobato akhirat)consists of Jiko Imam, Imam Java, Imam Sangaji, and Imam Moti. The four priests were onduty by turn seach week to organize worships at the mosque of Sultanates.Key words: history, archaeology, Ternate Sultanates mosque, hereafter bobatoPenelitian ini berupaya mengungkap sejarah masjid kuno di kota Ternate. Lewatpendekatan historis-arkeologis, masjid kuno dideskripsikan secara komprehensif. Dari hasilpenelitian terhadap Sigi Lamo (Masjid Agung) Kesultanan Ternate, beberapa poin yangdiungkapkan yaitu, pertama, Sigi Lamo Kesultanan Ternate merupakan masjid tertua diTernate yang didirikan sekitar tahun 1606 M pada masa Sultan Hamzah (1628-1648).Kedua, dari segi letak Sigi Lamo Kesultanan Ternate sangat berbeda dengan masjid yangada di Jawa—di mana masjid selalu berdekatan dengan kraton, alun-alun, dan pasar—.Namun, dari aspek arsitektur terlihat ada pengaruh Jawa seperti adanya tiang penyanggadi dalam masjid atau saka guru sebagai penyangga atap yang piramidal, dengan kemiringantajam mirip dengan konstruksi tajug, lebar serambi selebar unit ruang utama salat. Padasetiap sisi masjid Sultan, atap puncaknya dibuat jendela atap. Di barat masjid terdapatjuga komplek pemakaman keluarga sultan. Ketiga, peribadatan di Sigi Lamo KesultananTernate, diatur berdasarkan bobato akhirat yang mewakili dari masing-masing etnis ataudaerah yang ada di Ternate. Bobato akhirat tersebut terdiri dari Imam Jiko, Imam Jawa,Imam Sangaji, dan Imam Moti.Keempat imam inilah bertugas secara bergantian setiapminggunya untuk mengatur peribadatan di Masjid Sultan.Kata kunci: sejarah, arkeologi, masjid Kesultanan Ternate, bobato akhirat
SIGI LAMO DAN TINGGALAN SEJARAH ISLAM DI TERNATE Pinem, Masmedia
Profetika Jurnal Studi Islam Vol. 14, No. 2, Desember 2013
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v14i2.2017

Abstract

This study seeks to reveal the history ofthe ancient mosques in the city of Ternate.Through historical-archaeological-approaches, ancient mosques are described comprehensively.From the research of Sigi Lamo (Great Mosque) of the Ternate Sultanates, there are severalpoints found, first, Ternate Sultanates Sigi Lamo I sthe oldest mosque inTernate were builtaround the year 1606A Dat the time of Sultan Hamzah (1628-1648). Second, in terms oflayout Ternate Sultanate Sigi Lamo is very different with the mosques in Java?where themosqueis always adjacent to the palace, the square, and the market?. However, from thearchitecture aspects it?s showed the Javanese influences such as in the mosque polesor supportingpillars of the pyramidal roof, with asharps slope similar to the construction of Javanese house,wide of the porchis same to the main prayer hall. On eachsides ofthe Sultanates mosques, onthe top roof there is a window. In the west of mosque there isalso the sultanate family cemetery.Third, worshipat Ternate Sultanate Sigi Lamo arranged by a hereafter representative whichrepresented each ethnic orregional in Ternate. The here after representative (bobato akhirat)consists of Jiko Imam, Imam Java, Imam Sangaji, and Imam Moti. The four priests were onduty by turn seach week to organize worships at the mosque of Sultanates.Key words: history, archaeology, Ternate Sultanates mosque, hereafter bobatoPenelitian ini berupaya mengungkap sejarah masjid kuno di kota Ternate. Lewatpendekatan historis-arkeologis, masjid kuno dideskripsikan secara komprehensif. Dari hasilpenelitian terhadap Sigi Lamo (Masjid Agung) Kesultanan Ternate, beberapa poin yangdiungkapkan yaitu, pertama, Sigi Lamo Kesultanan Ternate merupakan masjid tertua diTernate yang didirikan sekitar tahun 1606 M pada masa Sultan Hamzah (1628-1648).Kedua, dari segi letak Sigi Lamo Kesultanan Ternate sangat berbeda dengan masjid yangada di Jawa?di mana masjid selalu berdekatan dengan kraton, alun-alun, dan pasar?.Namun, dari aspek arsitektur terlihat ada pengaruh Jawa seperti adanya tiang penyanggadi dalam masjid atau saka guru sebagai penyangga atap yang piramidal, dengan kemiringantajam mirip dengan konstruksi tajug, lebar serambi selebar unit ruang utama salat. Padasetiap sisi masjid Sultan, atap puncaknya dibuat jendela atap. Di barat masjid terdapatjuga komplek pemakaman keluarga sultan. Ketiga, peribadatan di Sigi Lamo KesultananTernate, diatur berdasarkan bobato akhirat yang mewakili dari masing-masing etnis ataudaerah yang ada di Ternate. Bobato akhirat tersebut terdiri dari Imam Jiko, Imam Jawa,Imam Sangaji, dan Imam Moti.Keempat imam inilah bertugas secara bergantian setiapminggunya untuk mengatur peribadatan di Masjid Sultan.Kata kunci: sejarah, arkeologi, masjid Kesultanan Ternate, bobato akhirat
Ekspresi Seni dalam Islam Kajian atas Pemikiran Ismail Raji Al-Faruqi Pinem, Masmedia
SUHUF Vol 5 No 2 (2012)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v5i2.43

Abstract

This paper tries to explain the monotheism and artistic expression in Islam which is offered by al-Faruqi. This study focuses on the monotheism as themain objectives of the Islamic worldview. Furthermore, the aesthetic and artistic expression is part of the monotheism that aims  to take societies or humankind to aware of the transcendent ideas. The idea of monotheism is an expression of the beautiful values (idea of  beauty) which is objective, transcendent, mystical, and inexpressible, and the idea of beauty (idea of beautifulness) that are subjective, expressive, and cultural understanding. The thought of al-Faruqi shows that literary arts, calligraphy, ornaments, music, and the art of space are inseparable from the monotheism as the Islamic worldview.
Inskripsi Islam pada Makam-Makam Kuno Barus Pinem, Masmedia
Jurnal Lektur Keagamaan Vol 16 No 1 (2018)
Publisher : Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2041.347 KB) | DOI: 10.31291/jlka.v16i1.484

Abstract

This article is an effort of re-reading of Islamic inscription in the tombs of Barus compared to the earlier works of the research. For this purpose, this research paper is limited to cultural traces over Arabic inscriptions drawn at the ancient tombs i.e. tomb of Mah­ligai, tomb of Tuan Makhdum, tomb of Ibrahimsyah, tomb of Papan Tinggi, and tomb of Sigambo-Gam­bo. In a course of reading such inscriptions of the tombs, he used several methods, such as des­criptive technique, reading, and transliteration of the inscriptions and being ended by describing and analysing the final result of  the research. Descriptive studies done by description material culture, re­ligious inscrip­tion, scripts, languag­es and meaning. Further, analysis used by comparing to other works with the data in the fields.Keyword: Barus, islamic inscription, ancient tomb, historical tracesTulisan ini berupaya menggambarkan dan menjelaskan inskripsi yang terdapat pada makam-makam kuno di Barus dengan cara mem­ban­dingkan tulisan sebelumnya dengan titik bidiknya, seperti Makam Mahligai, Makam Tuan Makhdum, Makam Ibrahimsyah, Makam Papan Tinggi, dan Makam Sigambo-Gam­bo. Me­­­­­to­­­de dan tahapan-tahapan yang di­lakukan melalui bebe­rapa cara yaitu, penyajian data se­cara deskriptif, pembacaan dan trans­li­terasi inskripsi, dan terakhir pembahasan. Kajian des­krip­tif dilakuakan meliputi kondisi fisik, inskripsi keagamaan, aksara dan bahasanya, dan isi­nya. Se­men­tara, pembahasan atau analisis dilakukan dengan memban­dingkan dengan baca­an-baca­an lain yang diperkaya data lapangan.Kata Kunci: Barus, inskripsi Islam, makam kuno, tinggalan sejarah
DIASPORA KHAZANAH BUDAYA KEAGAMAAN MASYARAKAT BALI DI LAMPUNG SELATAN Yunani, Ahmad; Pinem, Masmedia; Burhanudin, Dede; Nugraha, Mulyawan Safwandy; Salsabila, Nadira
Jurnal Lektur Keagamaan Vol 21 No 2 (2023): Jurnal Lektur Keagamaan Vol. 21 No. 2 Tahun 2023
Publisher : Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31291/jlka.v21i2.1161

Abstract

ABSTRACT The purpose of this study is to explore the various diaspora forms of the Balinese ethnic community's religious and cultural traditions, specifi­cially in Tridharmayoga Village in South Lampung. The island of Bali is recognized for its unique Hindu religious traditions which mirror the indigenous culture. It is observed that when the Hindu Balinese community migrates to transmigration areas or other regions exterior to Bali, they persist in practicing these traditions as a component of their Hindu identity. The Tridharmayoga Village was founded on the principles of three diaspora religions: Hinduism, Islam and Catholicism. The village promotes interact­tions that place a high emphasis on unity, despite the changes in religious traditions and cultural practices that might diverge from the native home­land. However, these traditions remain prevalent in the diaspora region. Considering these factors, questions emerge regarding the Balinese dias­pora's presence in this village and how the Balinese ethnic group's religious and cultural heritage traditions, inherited from their homeland, are expres­sed in this new environment. This research adopts an exploratory and qualitative descriptive-analytical approach, presenting data descriptively based on the empirical evidence collected from the field. Data were collected through observations, interviews, and document analysis from a variety of sources in the field. The findings of this study indicate that the village, which is rooted in unity, diversity, and multiculturalism, adjusts its religious traditions to align with the established culture. This adjustment, however, does not eradicate the fundamental traditions but modifies them to suit the economic conditions of the host land, ensuring adherence to obligatory practices. This study offers insights into the value transformation within the religious traditions of the Balinese ethnic group, influenced by specific local conditions, particularly focusing on the Hindu Balinese com­munity in Tridharmayoga Village. Keywords: Diaspora, Religious Culture, Balinese Hindu Ethnicity, Tridharmayoga Village, South Lampung.   ABSTRAK Tulisan ini bertujuan untuk mengidentifikasi dan menganalisis bentuk diaspora tradisi khazanah budaya keagamaan dari komunitas diaspora etnis Bali, khususnya di Desa Tridharmayoga Lampung Selatan. Sebagaimana diketahui bahwa di Bali tradisi keagamaan Hindu memiliki ciri khas tersendiri yang mencerminkan budaya lokal. Ketika masyarakat Hindu Bali pindah ke daerah transmigrasi atau wilayah lain di luar Bali, mereka akan tetap menjalankan tradisi tersebut sebagai Hindunya. Desa Tridharmayoga dibangun atas dasar tiga agama diaspora; yaitu Hindu, Islam dan Katolik. Interaksi yang dibangun di desa ini sangat menjunjung tinggi kebersamaan, meskipun ada pergeseran tata tradisi dan budaya keagamaan yang agak berbeda dengan tradisi daerah asal. Akan tetapi masih menjadi tradisi yang dominan daerah perantauan. Karenanya berdasarkan hal tersebut, maka muncul permasalahan tentang bagaimana keberadaan orang Bali di Desa ini, dan bagaimana tradisi Khazanah Budaya Keagamaan etnis Bali yang sudah mentradisi di negeri asal mereka?. Penelitian bersifat eksploratif, dan merupakan penelitian deskriptif analitis kualitatif, yakni menyajikan data secara deskriptif sesuai data dan fakta yang ditemukan di lapangan. Data dikumpulkan dari ber­bagai sumber di lapangan melalui observasi atau pengamatan, wawacara, dan studi dokumen. Temuan yang didapat adalah bahwa desa ini yang dibangun atas dasar kebersamaan dan keragaman serta multi­kultur, karenanya tradisi keberagamaan yang dilaksanakan menyesuaikan dengan kultur yang telah dibangun, akan tetapi tidak menghilangkan tradisi yang semestinya dilakukan, hanya saja sehubungan dengan keberadaannya berada di tanah rantau, maka dalam pelaksanaannya disesuaikan dengan kondisi perekonomian yang ada tanpa menghilngkan kewajiban kewajiban yang harus dilakukan.. Penelitian ini diharapkan mendapatkan gambaran terjadinya transformasi nilai dalam tradisi keagamaan etnis Bali yang disebabkan dengan kondisi lokal tertentu, khususnya etnis Hindu Bali di Desa Tridharmayoga.   Kata Kunci: Diaspora, Budaya Keagamaan, Etnis Hindu Bali, Desa Tridharma Yoga, Lampung Selatan
Reviving Faith: The Dynamic Legacy of HKBP Resort Balige Church Pinem, Masmedia; Burhanudin, Dede; Cahyadi, Indrawan; Rohanda, Rohanda; Nurjaman, Andri
Hanifiya: Jurnal Studi Agama-Agama Vol 7, No 2 (2024): Hanifiya: Jurnal Studi Agama-Agama
Publisher : Program Studi Studi Agama-Agama Pascasarjana UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/hanifiya.v7i2.37495

Abstract

HKBP is one of the largest congregations in the world and has even spread to America and Europe. HKBP in Indonesia is a Christian Church based in Tanah Batak, namely in Tarutung City, North Tapanuli, North Sumatra Province. The main focus of this research is the history of the HKBP Resort Balige church. This research uses a historical research method which has four stages, namely stages heuristics, criticism, interpretation and historiography. The research results show that the history and development of the HKBP Ressort Balige Church began with the arrival of Christian missionaries to Batak Land, then built the HKBP church, which was consecrated as the HKBP Balige church by Ompu Ephorus Pdt. I.L. Nommensen. In its development, the HKBP Balige church developed well; this was marked by the social charities around the church, such as hospitals, Schools, universities and a Multi-Purpose Building which functioned as a public service to the surrounding community. The role of the HKBP Church in the social life of the Balige community as a fellowship of believers always requires order and order in the implementation of services. This can be proven by your willingness to be selected as an Elder, Deacon, or Servant on the Development Commission or on the Committee of an activity.