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.
Articles
303 Documents
<![CDATA[The Application of Islamic Law in Indonesia: Between Opportunities and Challenges ]]>
<![CDATA[Hejazziey, Djawahir]]>
<![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[Darmadi, Dadi]]>
<![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 hisÂtory 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 scholÂars 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[Azra, Azyumardi]]>
<![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[Sofyan, Muhammad]]>
<![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 Darul 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 becometransformative 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 beenbuilt by the scholars of Tahfiz previously]]>
<![CDATA[Southeast Asian Muslim Washathyyah in the Global Era ]]>
<![CDATA[Harahap, Syahrin]]>
<![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 waşatiyyah which stresses on the moderation and accommodative way and its implementation in Southeast Asia. The main idea of the waşatiyyah or moderation in religious life is that it offers the importance of realizing the concept of Islamic blessing for all the Universe (Islam; Rahmatan lil alamin). Therefore, the main offer of the Muslim waşaṭiyyah movement is to focus on developing civilization, freedom, justice, prosperity and better future for all the people. It is the main capital of the Waşatiyyah in Southeast Asia to give the significant contribution to the globalization of the world.]]>
<![CDATA[A Taqriz for a Nineteenth Century Indonesian Manuscript ]]>
<![CDATA[Kaptein, Nico J.G.]]>
<![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 taqrīẓ is a written endorsement of a certain text, provided by a prestigious scholar at the request of another scholar to support the latter’s new writing. In this sense, it can be likened to the contemporary "blurb," serving to advertise a new book. The taqrīẓ holds significance as it facilitates connections and provides insights into active networks of like-minded scholars. However, this topic remains insufficiently explored, and the present paper seeks to contribute to its understanding. The research delves into an original taqrīẓ from the nineteenth century, obtained by a scholar in Batavia from his former teacher in Mecca. The paper reveals that the tradition of taqrīẓ persists into more modern times and extends beyond the Arab world.]]>
<![CDATA[Thinking About Religious Texts Anthropologically ]]>
<![CDATA[Kahn, Joel S.]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 2 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.82
<![CDATA[This paper addresses the conference themes by asking what contribution anthropology can make to the study of religious literature and heritage. In particular I will discuss ways in which anthropologists engage with religious texts. The paper begins with an assessment of what is probably the dominant approach to religious texts in mainstream anthropology and sociology, namely avoiding them and focussing instead on the religious ‘practices’ of ‘ordinary believers’. Arguing that this tendency to neglect the study of texts is ill-advised, the paper looks at the reasons why anthropologists need to engage with contemporary religious texts, particularly in their studies of/in the modern Muslim world. Drawing on the insights of anthropologist of religion Joel Robbins into what he called the “awkward relationship” between anthropology and theology, the paper proposes three possible ways in which anthropology might engage with religious literature. Based on a reading of three rather different modern texts on or about Islam, thestrengths and weaknesses of each of the three modes of anthropological engagement is assessed and a case is made for Robbins’s third approach on the grounds that it offers a way out of the impasse in which mainstream anthropology of religion finds itself, caught as it is between the ‘emic’ and the ‘etic’, i.e. between ontologically different worlds.]]>
<![CDATA[Reading Popular Islamic Literature: Continuity And Change In Indonesian Literature ]]>
<![CDATA[Rokib, Mohammad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 2 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.83
<![CDATA[In the last few years, literature on Islamic themes has become increasingly popular in Indonesia. It is commonly categorized as Islamic literature identified by Islamic texts and symbols on the book cover and its content. The literary works have been popular as reflected in the record sales figures. Previously, some literary works dealing with Islamic themes failed to gain public attention. Interestingly, those works are not mentioned by people as Islamic literature. This paper aims to discuss some questions on why are some literary works on Islamic theme mentioned as Islamic while others are not? Is there Islamic literature within Indonesian literature? What are the differences between Islamic literature and kitab literature (sastra kitab) written by Muslim scholars in the Malay world? By exploring the social context of reader responses toward selected literary works on Islam, this study reveals that the label of Islamic literature is created to confront opposite themes in Indonesian literature. The term Islamic literature remains a problematic and debatable issue related to literature based on Islamic themes in both old and modern Indonesian literature.]]>
<![CDATA[The Appreciation and Study of Qur’an Manuscripts from Southeast Asia: Past, Present, and Future ]]>
<![CDATA[Gallop, Annabel Teh]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 2 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.84
<![CDATA[The focus of this paper is not on theological aspects of the Qur’an, or on the study of the Qur’anic sciences in Southeast Asia over the past centuries, but rather to attempt to trace the path of the appreciation of old copies of the Qur’an in Southeast Asia as part of the historical record of the Islamic heritage of the region. In this light, Qur’an manuscripts are viewed as objects of material culture which can cast light on the societies which produced them, and as works of art which testify to the heights of artistic creativity in the region, for illuminated Qur’an manuscripts represent the pinnacle of achievements in the arts of the book in Southeast Asia. Thishistorical record can be measured through a survey of how, where, when and by whom Qur’an manuscripts in Southeast Asia were collected, documented, studied and published, both in Southeast Asia itself and in the west.]]>
<![CDATA[Manaqib Writing in the Circle of the Tariqa Qadiriyya wa Naqsyabandiyyah: A Study on Muhammad Siddiq al-Salihi’s Nayl al-Amani ]]>
<![CDATA[Widiyanto, Asfa]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 2 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.85
<![CDATA[The manaqib of ‘Abd al-Qadir al-Jilani is of particular importance in the circle of the Tariqa Qadiriyya wa Naqsyabandiyyah (TQN). Some leaders of the TQN have done their best to give a translation and explanation of this manaqib. For instance, Muhammad Siddiq al-Salihi composed a work titled Nayl al-amānī fī dhikr manaqib al-quṭb al-rabbānī sayyidinā al-shaykh ‘Abd al-Qādir al-Jīlanī. Another leader, Muslih ibn ‘Abd al-Rahman al-Maraqi, wrote a treatise titled al-Nūr al-burhānī fī tarjamat al-lujayn al-dānī fī dhikr nubdhah min manaqib al-shaykh ‘Abd al-Qādir al-Jīlanī. The TQN master Nawawi Siddiq al-Zarkashi wrote a treatise titled Fuyuḍāt al-rabbānī fīkayfīyāt qirā’at manaqib sulṭān al-awliyā’ al-shaykh muḥyī al-dīn ‘Abd al-Qādir al-Jīlanī. This paper will pay particular attention to the Nayl al-amani, since this work is relatively unknown in Indonesian academia. This book is written in standard Arabic, something which is nowadays rare in the Pesantren and tariqa scholarship. This book is read during the monthly communal ritual of the TQN in the Pesantren Manba’ al-Falah, Dawe, Kudus, Central Java. This paper strives to unravel the narratives of hagiography in Nayl al-amani and also highlight the uniqueness of Nayl al-amani, most particularly in comparison with the two manaqib writings in the circle of the TQN in Central Java.]]>
