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[OCEANIC VERSES OF THE QUR’AN AND THEIR POINTERS TO TECHNOLOGICAL SOLUTIONS ]]>
<![CDATA[Mifedwil Jandra]]>;
<![CDATA[Anhar Anshori]]>;
<![CDATA[H. M. Kholili]]>;
<![CDATA[Arif Rahman]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v8i2.339
<![CDATA[This study aims to explore the phenomenon of the ocean recited in the verses of the Quran such as, fire/energy in the ocean, two oceans that do not blend, deep darkness of the ocean, sea boundary, oceanic layers, and the abundant wealth of the sea for humanity. This article focuses first on the semantic aspects on oceanic verses as revealed and found in 42 verses in the Quran and then how these verses could be used as guidance for technological solutions. The study uses the method of interpretation of bir rakyi or interpretation within reason using the scientific method. Modern semantic scientific methods, ontology, and the categorization of verses are used for further understanding and developing a framework for further study in developing a foundation for Islamic Marine Knowledge. The study findings indicate that the knowledge of layers in the seawater column, as mentioned in the Quran, could be a blessing for Muslims to be inspired and guided to find more discoveries and benefits of this water layer phenomenon. These ancient manuscripts are relevant to the challenges of modern civilization, such as food and energy security and environmental control. There are clues in these oceanic verses about technological solutions to the existing and future humanitarian problems, which Muslims can use as a divine guidance.]]>
<![CDATA[THE ROLE OF JAWI TAFSIR IN SOCIO-CULTURAL TRANSFORMATION OF THE NUSANTARA ISLAM: A STUDY ON TARJUMĀN AL-MUSTAFĪD ]]>
<![CDATA[D. I. Ansusa Putra]]>;
<![CDATA[Zikwan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v8i2.549
<![CDATA[Studies on Islam in Nusantara are primarily related to Islam's transmission to Nusantara. Meanwhile, the role of vernacularization (localizing) of Islamic sciences by Nusantara scholars - including attention to vernacularization of interpretive science - gained less attention. This paper employs the vernacular concept from A.H. Johns, discussing the role of Jawi Tafsir in the Islamization of Nusantara in the early phases of both the formulation of Islamic Nusantara Islam and the socio-cultural transformation of Nusantara. The conceptual frameworks are related to enculturation, adoption, and cultural adaptation, in which vernacularization occurs in each of these processes. Through studies on the Jawi's vernacular interpretation (Tarjumān al-Mustafīd), this paper argues that in the early scientific formulation of the Nusantara Islam that transformed the socio-cultural Nusantara, Tarjumān al-Mustafīd played a significant role. With another Jawi commentaries, Tarjumān al-Mustafīd then became the Nusantara's Islamic identity and proof of Islam with the archipelago's character.]]>
<![CDATA[THE INTEGRATION OF RELIGION AND CULTURE IN THE PREPARATION OF A KING WITHIN BABAD NGAYOGYAKARTA HB IV-V (SB 169) ]]>
<![CDATA[Arsanti Wulandari]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v8i2.550
<![CDATA[Cross-cultural interactions are commonplace. The fact that Javanese people are very multicultural is one of the perfect examples. The text of Babad Ngayogyakarta Hamengkubuwana IV-V records this phenomenon. The text, a copy written in 1881CE (during HB VII period), is indeed an important cultural document. Bbd.Ngy.HB IV-V contains an account of the coronation of HB IV and stories how he and his successor (HB V) governed the kingdom. A close reading of this text gives an overview of how Javanese culture coexists in harmony with Islam. Islam is seen not only as a religion but also an identity that exists within the kings. However, Javanese culture is also irrevocable for Javanese leaders. The text said that the king (when he was still a teenager) must read the Qur'an everyday. This is referred to in the text with the word ngarbi that is interpreted as Arabic and refers to an Arabic letter (referring to the Qur'an). The king not only had to study the religion but also to read Javanese literary books, namely Babad Mentawis, Serat Rama, and Astabrata, all of which provide wisdoms by giving examples of archetypal behaviors and teachings for a king. Habituation with two these pillars side by side, religion and cultural traditions, in preparing the king shows the importance of character. Religion is a pillar that must be strong within a leader’s character, but he must not abandon the local culture of high value. The combination of the two pillars becomes the ideal character of a Javanese leader.]]>
<![CDATA[PERCEPTIONS AND REACTIONS OF AHMADIYYA TO FATWA INDONESIAN ULAMA COUNCIL (MUI): AN ANTROPHOLOGICAL LINGUSITICS APPROACH ]]>
<![CDATA[Fariz Alnizar]]>;
<![CDATA[Amir Ma’ruf]]>;
<![CDATA[Fadlil Munawwar Manshur]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v8i2.553
<![CDATA[Over the past two decades, the trend of fatwa requests has increased. Fatwas issued by certain individuals or organizations are used as references in daily life. Likewise in Indonesia through the Indonesian Ulama Council (MUI) where the desire for asking fatwas is almost the same as the desire for implementing the fatwa itself. Including fatwas related to religious sects such as Ahmadiyya which are often become victims of discrimination and assault. Studies of this research focuses on texts fatwa issued by MUI on Ahmadiyya sect in 1980 and 2005. This study departs from the claims of some researchers who think that the fatwa had a strong correlation with actions and violent behavior that befell the Ahmadiyya Community. Use an anthropological linguistic approach, this study show Jemaah Ahmadiyya considers that fatwas are opinion. As usual opinion, he must be respected. Disagreement with an opinion is common. Because opinions are not binding. Such a pedestal of thinking simultaneously raises attitudes and responses that tend to appear to 'accept what we are'. However, if examined more closely, there are a number of efforts which although they are 'sporadic' and are not interpreted as a specific strategy to counter the actual heretical labelling efforts carried out by the Jemaah Ahmadiyya.]]>
<![CDATA[HISTORY OF MAKTAB AL-ISLAMIYAH TAPANULI ]]>
<![CDATA[Hasan Asari]]>;
<![CDATA[Muaz Tanjung]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v8i2.559
<![CDATA[Maktab al-Islamiyah Tapanuli is the earliest formal Islamic institution in Medan, North Sumatra. It seems that this institution has not received the attention it deserves, especially for its pioneering position. This might not be soo surprising, because, in general, Islamic education in North Sumatra has not drawn the attention of researchers as much as that of neighbouring Aceh or Minangkabau. This article is an attempt to present a primary source on the topic, i.e. a short treatise entitled History of Maktab al-Islamiyah Tapanuli. This book is an academic heritage left behind by `alim-historian of Medan, Syekh Abubakar Ya’qub (d. 1982). Here, it is posthumously published so that it can be used to enhance our understanding of the history of Islamic education in North Sumatra. Although the work itself is short but it is very important, since it contains first-hand information put together by a man who took part in the series of event he recorded. This work provides primary data and notes that should be of most importance for researchers.]]>
<![CDATA[Vol. 8 No. 2 Tahun 2019 ]]>
<![CDATA[Cover Heritage of Nusantara]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v8i2.588
<![CDATA[OCEANIC VERSES OF THE QUR’AN AND THEIR POINTERS TO TECHNOLOGICAL SOLUTIONS ]]>
<![CDATA[Jandra, Mifedwil]]>;
<![CDATA[Anshori, Anhar]]>;
<![CDATA[Kholili, H. M.]]>;
<![CDATA[Rahman, Arif]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.31291/hn.v8i2.339
<![CDATA[This study aims to explore the phenomenon of the ocean recited in the verses of the Quran such as, fire/energy in the ocean, two oceans that do not blend, deep darkness of the ocean, sea boundary, oceanic layers, and the abundantwealth of the sea for humanity. This article focuses first on the semantic aspects on oceanic verses as revealed and found in 42 verses in the Quran and then how these verses could be used as guidance for technological solutions. The study uses the methodof interpretation of bir rakyi or interpretation within reason using the scientific method. Modern semantic scientific methods, ontology, and the categorization of verses are used for further understanding and developing a framework for further study in developing a foundation for Islamic Marine Knowledge. The study findings indicate that the knowledge of layers in the seawater column, as mentioned in the Quran, could be a blessing for Muslims to be inspired and guided to find more discoveries and benefitsof this water layer phenomenon. These ancient manuscripts are relevant to the challenges of modern civilization, such as food and energy security and environmental control. There are clues in these oceanic verses about technological solutions to the existing and future humanitarian problems, which Muslims can use as a divine guidance.]]>
<![CDATA[THE ROLE OF JAWI TAFSIR IN SOCIO-CULTURAL TRANSFORMATION OF THENUSANTARA ISLAM: A STUDY ONTARJUMĀNAL-MUSTAFĪD ]]>
<![CDATA[Putra, D. I. Ansusa]]>;
<![CDATA[Zikwan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.31291/hn.v8i2.549
<![CDATA[Studieson Islam in Nusantara are primarily related to Islam's transmission to Nusantara. Meanwhile, the role of vernacularization (localizing) of Islamic sciences by Nusantara scholars -including attention to vernacularization of interpretive science -gained less attention. This paper employs the vernacular concept from A.H. Johns, discussing the role of Jawi Tafsir in the Islamization of Nusantara in the early phases of both the formulation of Islamic Nusantara Islam and the socio-cultural transformation of Nusantara. The conceptual frameworks are related to enculturation, adoption, and cultural adaptation, in which vernacularization occurs in each of these processes. Through studies on the Jawi's vernacular interpretation (Tarjumān al-Mustafīd), this paper argues that in the early scientific formulation of the Nusantara Islam that transformed the socio-cultural Nusantara, Tarjumān al-Mustafīd played a significant role. With another Jawi commentaries, Tarjumān al-Mustafīd then became the Nusantara's Islamic identity and proof of Islam with the archipelago's character.]]>
<![CDATA[THE INTEGRATION OF RELIGION AND CULTURE IN THE PREPARATION OF A KING WITHIN BABAD NGAYOGYAKARTA HB IV-V (SB 169) ]]>
<![CDATA[Wulandari, Arsanti]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31291/hn.v8i2.550
<![CDATA[Cross-cultural interactions are commonplace. The fact that Javanese people are very multicultural is one of the perfect examples. The text of Babad Ngayogyakarta Hamengkubuwana IV-V records this phenomenon. The text, a copy written in 1881CE (during HB VII period), is indeed an important cultural document. Bbd.Ngy.HB IV-V contains an account of the coronation of HB IV and stories how he and his successor (HB V) governed the kingdom. A close reading of this text gives an overview of how Javanese culture coexists in harmony with Islam. Islam is seen not only as a religion but also an identity that exists within the kings. However, Javanese culture is also irrevocable for Javanese leaders. The text said that the king (when he was still a teenager) must read the Qur'an everyday. This is referred to in the text with the word ngarbi that is interpreted as Arabic and refers to an Arabic letter (referring to the Qur'an). The king not only had to study the religion but also to read Javanese literary books, namely Babad Mentawis, Serat Rama, and Astabrata, all of which provide wisdoms by giving examples of archetypal behaviors and teachings for a king. Habituation with two these pillars side by side, religion and cultural traditions, in preparing the king shows the importance of character. Religion is a pillar that must be strong within a leader’s character, but he must not abandon the local culture of high value. The combination of the two pillars becomes the ideal character of a Javanese leader.]]>
<![CDATA[PERCEPTIONS AND REACTIONS OF AHMADIYYA TO FATWA INDONESIAN ULAMA COUNCIL (MUI): AN ANTROPHOLOGICAL LINGUSITICS APPROACH ]]>
<![CDATA[Alnizar, Fariz]]>;
<![CDATA[Ma’ruf, Amir]]>;
<![CDATA[Manshur, Fadlil Munawwar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 8 No. 2 (2019): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.31291/hn.v8i2.553
<![CDATA[Over the past two decades, the trend of fatwa requests has increased. Fatwas issued by certain individuals or organizations are used as references in daily life. Likewise in Indonesia through the Indonesian Ulama Council (MUI) where the desire for asking fatwas is almost the same as the desire for implementing the fatwa itself. Including fatwas related to religious sects such as Ahmadiyya which are often become victims of discrimination and assault. Studies of this research focuses on texts fatwa issued by MUI on Ahmadiyya sect in 1980 and 2005. This study departs from the claims of some researchers who think that the fatwa had a strong correlation with actions and violent behavior that befell the Ahmadiyya Community. Use an anthropological linguistic approach, this study show Jemaah Ahmadiyya considers that fatwas are opinion. As usual opinion, he must be respected. Disagreement with an opinion is common. Because opinions are not binding. Such a pedestal of thinking simultaneously raises attitudes and responses that tend to appear to 'accept what we are'. However, if examined more closely, there are a number of efforts which although they are 'sporadic' and are not interpreted as a specific strategy to counter the actual heretical labelling efforts carried out by the Jemaah Ahmadiyya.]]>
