Heritage of Nusantara: International Journal of Religious Literature and Heritage
Heritage of Nusantara: International Journal of Religious Literature and Heritage, This journal focuses on religious studies (both contemporary and classical), particularly in the fields of Religious Literature, Cultures, and Heritage in Nusantara and Nusantara (Indonesia), and its relation to the same discussion on Southeast Asia, Asian Continents and other continents within International forum of discussion. The subject covers many perspectives such as philosophy, theology, philology, sociology, anthropology, politics, archaeology, art, history, hermeneutics, linguistics, and media studies.
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<![CDATA[Quranic Hermeneutics and Sufism of Syaykh Abd al-Qadir al-Jilani ]]>
<![CDATA[Irwan Masduqi]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.59
<![CDATA[Syaykh Abdul Qadir al-Jilani is the founder of Tariqah Qadiriyyah. His teaching is highly respected by the leaders of many Islamic traditional boarding schools in Indonesia. They have accepted his teachings from his works entitled Futµh al-Gayb, al-Fat¥ al-Rabban³, al-Gunya li °alib³ °ar³q al-¦aqq, and Kit±b Sirr al-Asr±r wa Ma©h±r al-Anw±r. Then, in 2009, there was a discovery of al-Jilani's commentary of Qur’an entitled al-Faw±ti¥ al-Il±hiyyah wa al-Maf±ti¥ al-Gaybiyyah al-Muw±«³hah li al-Kal³m al-Qur’±niyyah wa al-Hik±m al-Furq±niyyah. As one of teachers traditional Islamic boarding school, I am interested in examining the authenticity of al-Faw±ti¥ al-Il±hiyyah wa al-Maf±ti¥ al-Gaybiyyah al-Muw±«³hah li al-Kal³m al-Qur’±niyyah wa al-Hik±m al-Furq±niyyah. This research also discusses the interpretation of the Al-Qur’an in the view of Shaykh Abd al-Qadir al-Jilani and his methods.]]>
<![CDATA[Sanad and Ulama Network of the Quranic Studies in Nusantara ]]>
<![CDATA[Zainul Milal Bizawie]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.60
<![CDATA[In several studies related to the development of Qur'anic studies, especially in the field of interpretation, implicit questions remain unanswered on current connectivity and the authority of science in the Qur'anic studies as well as the capability of a person in compiling commentary or interpretation of the Qur’an that has an effect on Islamic society in Indonesia. Interpretations of al Quran today seems to be affected by various sources leading to polemics. According to scholars in Nusantara, it can be understood that there is a connection with the network of scholars based in the Middle East making the thoughts unseparated from the cleric network. Therefore, to uncover a network of sciences and chain of transmission lines (sanad) in Qur'anic studies is very important, particualrly in understanding the intersection between Huffaz clerics and tarekats in the dissemination of teaching the Qur'an.The study highlights that there is continuity and correlation between Huffaz and tarekat scholars network in Nusantara. However, at this time, the development of interpretation studies in Nusantara seems to be increasingly departed and separated by the guards of Qur’an, tarekat and the Islam community.]]>
<![CDATA[The Application of Islamic Law in Indonesia: Between Opportunities and Challenges ]]>
<![CDATA[Djawahir Hejazziey]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.61
<![CDATA[Essentially, the application of Islamic law in Indonesia has a huge opportunity. Undeniably, there remain challenges, both from within (Muslims) and from outside (other than Muslims). The great and tremendous challenges come from Muslims themselves. Muslims do not want Islamic law in Indonesia upright. The reason is the government is also unwilling because of the existing legal system and dissimilarity of attitude, understanding, practice of Muslims and Islamic leaders of Al-Quran and Al-Hadith, especially in relation to politics. It is likely to continue in line with the dynamics of Muslims in the state and nation. Pros and cons of Muslims against the application of Islamic law, including the unwillingness of groups against Islamic approach to structural (power) and Islamic cultural (culture), will raise the difficult and impossible application of Islamic law in Indonesia. Therefore, for most Muslims, the teachings should be reinterpreted beyond the textual meaning and application in real life.]]>
<![CDATA[The Geger Banten of 1888: An Anthropological Perspective of 19th Century Millenarianism in Indonesia ]]>
<![CDATA[Dadi Darmadi]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.62
<![CDATA[This paper tries to analyse the millenarian response of the Bantenese to the Western colonization from an anthropological perspective. The history of Banten at the end of the 19th and beginning of the 20th century was marked by various indigenous unrest, rebellion, and resistance against the colonial power. In 1888, several religious leaders of Sufi brotherhoods and community leaders in Cilegon, Banten led a revolt against the Dutch colonial government. This uprising was provoked by the Dutch’s trade regulation, a new economic system, and was fuelled by enduring religious sentiments against the Dutch. While most scholars frame the event as a religious or social political movement, this study focuses on to what some of the Bantenese Muslims perceived as “unjust” social situations of the colonized world: poverty, inequality, religious restriction, social and political marginalization.]]>
<![CDATA[Genealogy of Indonesian Islamic Education: Roles in the Modernization of Muslim Society ]]>
<![CDATA[Azyumardi Azra]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.63
<![CDATA[Indonesian Islamic education has long and rich history. In fact Islamic education is one of the most important aspects of legacy of Indonesian Islam. Despite changes in the Indonesian history, Islamic education continues to flourish, consisting now at primary and secondary levels of pesantren. Madrasah, and sekolah Islam. While at the tertiary level, Islamic education institutions consist of State Islamic Higher Education (PTAIN/Perguruan Tinggi Agama Islam Negeri) and Private Islamic Higher Education (PTAIS/Perguruan Tinggi Agama Islam Swasta). Both state and prove Indonesian Islam higher education institutions are the largest system in the whole Islamic world. In the last two decades, another significant development in PTAIN is the enlargement of its mandate through the creation of full-fledged Islamic Universities (UIN/Universitas Islam Negeri). With the historic transformation, the roles of Indonesian Islamic higher education is even becoming more and more important.]]>
<![CDATA[The Development of Tahfiz Qur'an Movement in the Reform Era in Indonesia ]]>
<![CDATA[Muhammad Sofyan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.64
<![CDATA[This paper is aimed to explore the development of Tahfiz Qur'an movement in the reform era in Indonesia, especially the developments emerging from 2005 until now. To view these developments, the writer will highlight the D±rul Qur'an institutions, ODOJ community (One Day One Juz), and methods of al-Qosimi and Yadain.by using obsrvation and documentery study. The study found that institutions, programs and methods of Tahfiz in that era had become transformative Tahfizul Qur'an, with modern institutional system, flexible program to reach almost all level of society, innovative and creative learning methods in accordance with the demand of today's improvement. However, these developments do not eliminate the fundamental things that have been built by the scholars of Tahfiz previously.]]>
<![CDATA[Southeast Asian Muslim Washathyyah in the Global Era ]]>
<![CDATA[Syahrin Harahap]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.65
<![CDATA[Globalization in the world has given the huge impact on the people, as the new condition of the world has brought the world to the globalism- a consciousness and understanding that the world is one. Globalization has also unified the people in a global village that covers all aspects of life such as economic, political, cultural, religious aspects. This paper will explore the concept of wa¡a¯iyyah which stresses on the moderation and accommodative way and its implementation in Southeast Asia. The main idea of the wa¡a¯iyyah or moderation in religious life is that it offers the importance of realizing the concept of Islamic blessing for all the Universe (Islam; Ra¥matan lil ±lam³n). Therefore, the main offer of the Muslim wa¡a¯iyyah movement is to focus on developing civilization, freedom, justice, prosperity and better future for all the people. It is the main capital of the Wa¡a¯iyyah in Southeast Asia to give the significant contribution to the globalization of the world.]]>
<![CDATA[A Taqriz for a Nineteenth Century Indonesian Manuscript ]]>
<![CDATA[Nico J.G. Kaptein]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.66
<![CDATA[In medieval Arabic literature a taqr³§ is a written endorsement of a certain text, which a prestigious scholar provides at the request of another scholar to support the latter’s new writing. In this sense it can be compared to the contemporary “blurb”, to advertise a new book. The taqr³§ is important because it connects and offers insights into active networks of like-minded scholars. Unfortunately this topic is still insufficiently studied and the present paper aims to make a contribution to this subject. The research examines an original taqr³§ from the nineteenth century which a scholar in Batavia obtained from his former teacher in Mecca. The paper shows that the taqr³§ is also in existence in more modern times and even beyond the Arab world.]]>
<![CDATA[Quranic Hermeneutics and Sufism of Syaykh Abd al-Qadir al-Jilani ]]>
<![CDATA[Masduqi, Irwan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.59
<![CDATA[Syaykh Abdul Qadir al-Jilani is the founder of Tariqah Qadiriyyah. His teaching is highly respected by the leaders of many Islamic traditional boarding schools in Indonesia. They have accepted his teachings from his works entitled Futih al-Gayb, al-Fath al-Rabbani, al-Gunya li Ţalibi Tariq al- Haqq, and Kitāb Sirr al-Asrar wa Mazhār al-Anwar. Then, in 2009, there was a discovery of al-Jilani's commentary of Qur'an entitled al-Fawātiḥ al- Ilahiyyah wa al-Mafatih al-Gaybiyyah al-Muwadihah li al-Kalim al- Qur'aniyyah wa al-Hikam al-Furqaniyyah. As one of teachers traditional Islamic boarding school, I am interested in examining the authenticity of al- Fawatiḥ al-Ilahiyyah wa al-Mafatiḥ al-Gaybiyyah al-Muwadihah li al-Kalim al-Qur'aniyyah wa al-Hikām al-Furqaniyyah. This research also discusses the interpretation of the Al-Qur'an in the view of Shaykh Abd al-Qadir al-Jilani and his methods.]]>
<![CDATA[Sanad and Ulama Network of the Quranic Studies in Nusantara ]]>
<![CDATA[Bizawie, Zainul Milal]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 1 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i1.60
<![CDATA[In several studies related to the development of Qur'anic studies, especially in the field of interpretation, implicit questions remain unanswered on current connectivity and the authority of science in the Qur'anic studies as well as the capability of a person in compiling commentary or interpretation of the Qur’an that has an effect on Islamic society in Indonesia. Interpretations of al Quran today seems to be affected by various sources leading to polemics. According to scholars in Nusantara, it can be understood that there is a connection with the network of scholars based in the Middle East making the thoughts unseparated from the cleric network. Therefore, to uncover a network of sciences and chain of transmission lines (sanad) in Qur'anic studies is very important, particualrly in understanding the intersection between Huffaz clerics and tarekats in the dissemination of teaching the Qur'an.The study highlights that there is continuity and correlation between Huffaz and tarekat scholars network in Nusantara. However, at this time, the development of interpretation studies in Nusantara seems to be increasingly departed and separated by the guards of Qur’an, tarekat and the Islam community.]]>
