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<![CDATA[Kasultanan Samawa di Pulau Sumbawa dalam Kurun Waktu Abad XVII – XX ]]>
<![CDATA[Tawalinuddin Haris]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.202
<![CDATA[Kasultanan Samawa is one of Islamic Kingdoms in Sumbawa Island. This Kingdom involves Sumbawa Besar and West Sumbawa regencies. Samawa Kingdom was established in the mid of17th Century up to 1958. This Kongdom has been led by 18 or 19 kings or sultans. The first sultan was Mas Pamajaan,and the last Sultan was Muhammad Kaharuddin. This article a Sumawalive work of the research on Kesultanan Samawa in the XVII-XX century, which was conducted in 2015.]]>
<![CDATA[Historiografi Islam Cirebon (Kajian Manuskrip Sejarah Islam Cirebon) ]]>
<![CDATA[Alfan Firmanto]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.203
<![CDATA[Cirebon is one of the centre of Islamic propagation in West Java that preserved any historical evidences. These evidences are not only in the form of physical lagacies such as mosques, palaces, tombs, and old boarding schools, but also non-physical ones such as unique tradition compounding of Java and Islam which was still maintained by the people up to present.Another important source of Islamic history of Cirebon was written sources consisting of a huge numbers of classical texts or manuscripts. Based on such manuscripts it will be understood of haw the role and function of Cirebon inthe past time. For that purpose, it is important to conduct research on the history of Cirebon bay mean of using the manuscripts as the main sources.]]>
<![CDATA[Perkembangan Penulisan Tafsir Al-Qur’an di Indonesia Era Reformasi ]]>
<![CDATA[Sofyan Saha]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.204
<![CDATA[This paper examines the model of writing Quranic Exegesis (Tafsir) in Indonesia during reformation period. This aims to understand method (manhaj) and technique (uslub) in writing Quranic Exegesis from 2000s up to the present. It is found that there are three models of writing Quranic Exegesis during the era. Firstly, there is tafsir which only focuses on particular verses (ayat), chapter (surat) or parts (juz) of the Quran. Secondly, there is tafsirs which focuses on special themes (thematic) of the Quran. Thirdly, there are tafsirs which covers whole Quran (thirty Juz). It is also found that tafsir writing during reformation period continued interpretation paradigm of writing tafsir during 1990s. In term of writing technique, most tafsir written in reformation era are thematic. It is also found that there are collective writers and interdisciplinary study. Unfortunately, there are some tafsir written by scholar who does not qualify for writing tafsir (unqualified exsegesist).]]>
<![CDATA[Desa “Kutukan” Bagi Para Pejabat (Analisis Semiotika Mitos Joko Modo dari Rembang) ]]>
<![CDATA[NFN Samidi]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.205
<![CDATA[This article is a summary of research on one of the myths that exist in Rembang, i.e. The Myth of Joko Modo. This myth is still believed by the society of Rembang. The myth of Joko Modo is the reason why officials or government employees do not dare to go to Hamlet Modo,Village Jadi,SubdistrictSumber Rembang. There is a myth that the officials will be wratched and get a disaster if they came to Hamlet Modo. The author used semiotic analysis of Ferdinand de Saussure to uncover the meaning of Joko Modomyth.The myth of Joko Modo is a form of public communication through signs and the specific code that has values of local wisdom. The semiotic meanings of Joko Modo mythsuch as: socio-cultural settings of emergence of myth is an agrarian society, social class differences and economic levels in a community can become a trigger of conflict, and the importance of self-identity or territory.]]>
<![CDATA[Strategi dan Diplomasi Perang Rasulullah ]]>
<![CDATA[Akhmad Saufan]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.206
<![CDATA[War is part of the phase of Prophet’s dakwah (proselytization). The war can’t be totally avoided by the Prophet; although he tried severely to stay off bloodshed. The enemy kept bullying, intimidating and browbeating whichforced the Prophet to make a war. War is among efforts done by the Prophet to maintain the continuity of Islam. The prophet PBUH involved directly in battle for twenty seven times. To win the war, strategies and tactics are important. This paper examines some strategies and politics of war during the prophet period. In addition to war, the Prophet used diplomacy and negotiation’s way in his dakwah. For example, the Prophet sent letters to the kings and rulers of neighboring countries to promote Islam. He also sent delegations to neighboring countries, such as Yemen, Palestine and Jordan. From historical notes, it was known that all wars done by the Prophet were based on the followers obedience of God and to defend the religion as obligated by Islamic law.]]>
<![CDATA[Haji Hasan Mustapa: Sufisme Lokal dalam Masyarakat Sunda ]]>
<![CDATA[Acep Aripudin]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.207
<![CDATA[The influence of Haji Hasan Mustafa’s (HHM) sufism is clearly seen in the religious practices of Sundanese. However, it is not really clear as a direct influence. The sufism of HHM stands on the basic concept of human and its elements (soul, body and spirit). Although spiritualism developed by HHM is not the only spiritualism developed in Sundanese community, its influences are strong. In fact, HHM’s Sufism has been practiced by Sundanese in their daily ritual activities, particulary by those who lived in villages and in Sundanese’s Dangding and Sinom which are maintained in Sundanese traditional arts. The essence of HHM Sufism can be seen in his writing Martabat Tujuh which could be considered as the peakpoint of HHM’s Sufism thought.]]>
<![CDATA[Elit Lokal Madura: Sisi Kehidupan Kaum Blater ]]>
<![CDATA[Muh. Syamsuddin]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.208
<![CDATA[This article is summative work of the research result of the life of Blater Community: A study of local elite in Madura. With the use of phenomenological approach, the research highlights some important findings.First, the Blater community of Sampang District is fanatic muslims. The Blater whom are socially categorized as “jagoan” (fighter), who has a particular style of life, imfact, they are able to interact and adapt to their social environment. Second, the sexual life of Blater community is socially built based on the agreement approach among them.]]>
<![CDATA[Memperingati Tahun Baru Cina sambil Melestarikan Warisan: Pengalaman Komunitas Cina di Yogyakarta ]]>
<![CDATA[Rezza Maulana]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.209
<![CDATA[Since Abdurrahman Wahid had revoked the banning of publiccelebration of Chinese tradition and Megawati had made Chinese New Year (Imlek) as national holiday, Chinese communities in various big cities in Indonesia began celebrating Imlek ceremony and conducting numerousritual activities. In Yogyakarta, Chinese communities do not only pray in temple and have family gathering, but also organize a festival in five days consecutively. This festival is well-known as Yogyakarta Chinese Cultural Weeks or Pekan Budaya Tionghoa Yogyakarta (PBTY). Recently, this eventhas become a new public space which is strategic for conserving Indonesian Chinese cultural heritage, either tangible or intangible. This article tries to elaborate of what and how the Pekan Budaya Tionghoa Yogyakarta (PBTY)traditionally conducted.]]>
<![CDATA[Deskripsi Masjid Alit Ki Ageng Gribig dan Dakwah Kultural Awal di Klaten Jawa Tengah ]]>
<![CDATA[Retno Kartini Savitaningrum]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.224
<![CDATA[Masjid Alit Ki Ageng Gribig (Ki Ageng Gribig’ Small Mosque) is the oldest mosque in Jatinom subdistrict of Klaten (Central Java). This mosque was built by Ki Ageng Gribig in the 17th century, or during the reign of Sultan Agung Hanyakrakusuma (1613-1645 M). However, the story of establishment might not be properly known because there are no any records as well as inscriptions stating the detail of the establishment. It is mentioned in an inscription around the mosque saying that the restoration carried out in 1862 M. Many people believe that the mosque was founded by Ki Ageng Gribig known as Sheikh WasibagnoTimur during his youth ages. He played a major role in the spread of Islam in Klaten area of Central Java. The spread of Islam in the community was centered on this mosque. In addition, Ki Ageng Gribig established Islam as the religion that accommodates local culture which was called as Yakowiyu tradition or simply distributing apem (aJavanese meal) which is still celebrated by the community Jatinom annually in Islamic month of Safar. The two such kinds of Islamic ceremonies were performed as a means for propagating Islam to the local people of Jatinom. Although in later years, the bigger mosque than that mosque was built namely the Masjid Ageng Jatinom, the Masjid Alit Ki Ageng Gribig still maintains its existence. Besides, the mosque plays an important role in preserving the people traditions of the past, namely Yaqowiyu traditions within the process ofda’wah since its early days of development until the present. This is an urgent need to preserve the heritage of the great ulama whether in the form of building artifacts and cultural artifacts.]]>
<![CDATA[Jejak Kerajaan Islam Ende dan Sejarah Keagamaan di Flores ]]>
<![CDATA[Muhamad Murtadho]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 13 No 1 (2015) ]]>
Publisher : <![CDATA[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 ]]>
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DOI: 10.31291/jlk.v13i1.225
<![CDATA[The Kingdom of Ende marked the advent of Islam in Flores, East Nusa Tenggara. Portuguese power was limited to eastern part of Flores only such as Larantuka and Sikka. Meanwhile, Islam influenced western part of Flores.The rest area such like as Ngada was still dominated by animism. The development of Islam in Flores was dominated by political factor which means that Flores area was conquered by Islamic Kingdom of Sumbawa or Gowa Makassar. Other factors have also been determined by geographical factors such as natural condition of hills and only few population inhabiting the area. Consequently, the communication among Muslim at the time was very difficult. Islamic education were under developed. So, that is why Islam was not more well developed in that area than of any other area like Java, Sumatera, Sulawesi and other similar areas.This paper tries to enrich and make balance of publication or information deals with the history of Flores.]]>
