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Abdullah Maulani
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MANUSKRIPTA
Published by Masyarakat Pernaskahan Nusantara
ISSN : 22525343     EISSN : 23557605     DOI : https://doi.org/10.33656/manuskripta
Core Subject : Humanities, Science, Education, Art,
Arts Humanities Languange, Linguistic, Communication & Media Library & Information Science
MANUSKRIPTA aims to provide information on Indonesian and Southeast Asian manuscript studies through publication of research-based articles. MANUSKRIPTA is concerned with the Indonesian and Southeast Asian manuscript studies, the numerous varieties of manuscript cultures, and manuscript materials from Southeast Asian society. It also considers activities related to the care and management of Southeast Asian manuscript collections, including cataloguing, conservation, and digitization.
Arjuna Subject : Seni dan Humaniora - Klasik
Articles 155 Documents
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Pola Rima Syi'iran dalam Naskah di Tatar Sunda dan Hubungannya dengan Pola Rima Syair Arab Titin Nurhayati Ma'mun
Manuskripta Vol 1 No 1 (2011): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

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Abstract

Syi'iran is a familiar tradition in the Islamic boarding school (pesantren) world, particularly in Tatar Sunda. Besides being used to convey thoughts that generally take the form of invitations/exhortations, syi'iran is also utilized as a medium to impart Islamic teachings, specifically to santri (students) and generally to the community surrounding the pesantren. The use of syi'iran as an educational medium is viewed as highly effective because it is easier to remember and does not burden santri (or the community) with formal situations and learning patterns typical of general educational processes. Due to being sung or listened to frequently, syi'iran can naturally be memorized by heart without compulsion, which positively impacts the educational process around the pesantren. Through syi'iran, santri and the general public are expected to be awakened in their consciousness and possess the desire to follow the advice and religious teachings chanted through it. Given how deeply rooted the syi'iran tradition has been in Tatar Sunda over a long period, besides still being enjoyed via loudspeakers during religious recitations today, it is also proven by the presence of syi'ir notes found in classical manuscripts. The easiest aspect to recognize in manuscript syi'iran is the repetition of final sounds that form a musicality or orchestration, making syi'iran melodious when read. The habit of chanting Arabic poetry—whether through the tradition of reading the Barzanji, Shalawat, or poetic excerpts in Kitab Kuning—more or less, consciously or unconsciously, influences the rhyming patterns of syi'iran composed by local communities. This brings about several correspondences in rhyming patterns between syi'iran and Arabic poetry. The rhyming patterns of syi'iran in Sundanese manuscripts and their relation to the rhyming patterns of Arabic poetry discussed in this paper are expected to assist the text edition process in philological research, particularly for texts written in the form of syi'iran. === Syi'iran merupakan sebuah tradisi yang tidak asing lagi di dunia pesantren, khususnya yang terdapat di Tatar Sunda. Selain dipergunakan untuk menyampaikan buah pikiran yang umumnya berupa ajakan, syi'iran di gunakan pula sebagai media untuk menyampaikan ajaran agama Islam, khususnya kepada para santri dan umumnya kepada masyarakat di sekitar pesantren. Penggunaan syi'iran sebagai media pendidikan dipandang sangat efektif karena lebih mudah diingat dan tidak membebani santri (masyarakat) dengan situasi dan pola formal sebagaimana proses pembelajaran pada umumnya. Karena seringnya dinyanyikan atau diperdengarkan, syi'iran dengan sendirinya dapat dihafalkan di luar kepala tanpa keterpaksaan, hal ini tentu membawa dampak bagi proses pendidikan di sekitar pesantren. Melalui syi'iran, diharapkan para santri serta masyarakat umum tergugah kesadarannya dan memiliki keinginan untuk mengikuti nasihat serta ajaran agama yang disenandungkan melalui syi'iran tersebut. Demikian mengakarnya tradisi syi'iran yang telah berlangsung sejak lama di Tatar Sunda, selain saat ini masih dapat dinikmati melalui pengeras suara di pengajian-pengajian juga dapat dibuktikan dengan adanya catatan-catatan syi'ir yang terdapat pada naskah klasik. Hal yang paling mudah diketahui dari syi'iran pada naskah adalah adanya pengulangan bunyi akhir yang membentuk musikalitas atau orkestrasi sehingga membuat syi'iran menjadi merdu jika dibaca. Adanya kebiasaan melantunkan syair-syair Arab baik melalui tradisi pembacaan Barzanji, Shalawat, atau kutipan-kutipan syair pada Kitab Kuning sedikit banyak, baik disadari ataupun tidak, mempengaruhi pola rima syi'iran yang digubah oleh masyarakat lokal. Hal ini memunculkan sejumlah kesesuaian pola rima antara syi'iran dan sya'ir Arab. Pola rima syi'iran dalam naskah Sunda dan hubungannya dengan pola rima syair Arab yang dibahas dalam makalah ini diharapkan dapat membantu proses edisi teks dalam penelitian filologi, khususnya untuk teks yang berbentuk syi'iran.
Kearifan Lokal "Makanan Tradisional": Rekonstruksi Naskah Jawa dan Fungsinya dalam Masyarakat Trisna Kumala Satya Dewi
Manuskripta Vol 1 No 1 (2011): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

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Abstract

Traditional food is a cultural phenomenon. Culture plays a role in determining whether a food item is edible or not, while simultaneously labeling or legitimizing it. Thus, food is not merely for sustaining life, but also for preserving the culture of a collective group. In this context, food carries symbolic meanings associated with social and religious functions. In Javanese society, traditional food is closely linked to Javanese ritual ceremonies that continue to be practiced to this day. This is also evident in several Javanese manuscripts containing descriptions of traditional food, namely Serat Centhini, Serat Goenandrija, Serat Wilujengan, Jumenengan, Kraman, Mangkunegaran, and Primbon Lukmanakim Adammakna. These manuscripts contain various types of traditional foods and their functions within Javanese society. Through this paper, local wisdom in the form of cultural heritage—namely the thoughts of ancestors regarding traditional food as recorded in these manuscripts—will be presented. === Makanan tradisional merupakan fenomena kebudayaan. Kebudayaan pun ikut menentukan makanan dapat dimakan atau tidak sekaligus memberi cap atau mengesahkannya. Dengan demikian, makanan bukan sekadar untuk mempertahankan hidup, melainkan juga untuk mempertahankan kebudayaan sebuah kolektif. Dalam hal ini, makanan mempunyai arti simbolik yang berkaitan dengan fungsi sosial dan keagamaan (religi). Dalam masyarakat Jawa, makanan tradisional erat hubungannya dengan upacara ritual masyarakat Jawa yang hingga kini masih dilaksanakan. Hal tersebut pun nampak dalam beberapa naskah Jawa yang berisi tentang makanan tradisional, yaitu Serat Centhini, Serat Goenandrija, Serat Wilujengan, Jumenengan, Kraman, Mangkunegaran, dan Primbon Lukmanakim Adammakna. Naskah-naskah tersebut berisi berbagai macam makanan tradisional serta fungsinya dalam masyarakat Jawa. Melalui tulisan ini, akan dipaparkan kearifan lokal berupa warisan budaya, yaitu pemikiran-pemikiran nenek moyang mengenai makanan tradisional yang terekam dalam naskah-naskah tersebut.
Etika Politik Kesultanan Melayu-Bima Adib Misbachul Islam
Manuskripta Vol 1 No 1 (2011): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

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Abstract

The presence of scientific publications on ancient manuscripts can indeed provide important information regarding various events that occurred in the past. Therefore, the publication of the text edition of Jawharat al-Ma'arif by Haji Nur Hidayatullah al-Manshur Muhammad Syuja'uddin, a descendant of the Bima nobility, edited by Oman Fathurahman—and published together with Bo' Bumi Luma Rasanae (edited by Henri Chambert-Loir and Massir Q. Abdullah) and Ten Letters of Sultan Bima Abdul Hamid Muhammad Syah (edited by Suryadi)—is nothing less than the rediscovery of fragments of social, intellectual, and political history from the historical structure of the Bima Sultanate specifically and the Malay-Nusantara Sultanate in general.
Kakawin dan Hikayat: Refleksi Sastra Nusantara Bambang Widiatmoko
Manuskripta Vol 1 No 1 (2011): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

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Abstract

This review discusses an anthology edited by Abdul Hadi W.M. et al., which compiles research chapters from 13 contributors aimed at revitalizing public awareness of Maritime Southeast Asia’s (Nusantara) rich intellectual and literary heritage. The volume spans classical Old Javanese literature to late 19th-century works. Key discussions include Mpu Kanwa's Arjunawiwaha, analyzed by Abdul Hadi W.M., which highlights its unique poetic meters (kakawin), aesthetic departures from Sanskrit models, and the synthesis of Tantric philosophy (dharma, artha, kama, moksa) with quietude (santarasa) as an act of worship (yantra). Furthermore, the review outlines Puji Santosa's examination of Javanese didactic macapat texts (Wedhatama, Wirawiyata, Tripama) as reflections of elite priyayi values and spiritual perfection, and Suwanti's study on Hikayat Panji Semirang, which illuminates traditional Javanese views on romance, social nobility, and marital education. Additional essays explore Minangkabau perspectives on Malay history (Mu'jizah), Acehnese literary traditions (S. Amran Tasai), frame stories like Hikayat Maharaja Ali (Sastri Sunarti), the mythologized history of Syarif Hidayatullah of Cirebon (Siti Zahra Yundiafi), and Islamic attitudes in Panji Wulung (Abdul Rozak Zaidan).
Hikayat Nakhoda Asik Sapirin bin Usman, Hikayat Merpati Mas Muhammad Bakir Oman Fathurahman
Manuskripta Vol 1 No 1 (2011): Manuskripta
Publisher : Masyarakat Pernaskahan Nusantara

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Abstract

This review evaluates Henri Chambert-Loir’s critical edition of two 19th-century Batavian Malay manuscripts (Hikayat Nakhoda Asik and Hikayat Merpati Mas) sourced from the Fadli family's commercial lending library in Pecenongan. The reviewer emphasizes the editor's deliberate strategy to popularize classical Malay philology for general readers by prioritizing the narrative stories at the front of the book as entertainment, while placing technical philological apparatuses and critical notes at the back. Structurally, both texts adhere to classic Malay literary tropes involving royal wandering, tests of heroism, and eventual marital and political restoration. A major philological contribution highlighted in the review is Chambert-Loir’s critical verification of authorship (dabt nisbat al-kitāb li-al-mu'allif): despite colophon attestation crediting Muhammad Bakir, textual and linguistic analysis attributes Hikayat Nakhoda Asik to Sapirin bin Usman. Additionally, the review engages with Chambert-Loir's theoretical insights regarding manuscript transcription. It reflects on the inherent limitations of reproducing Malay texts "as close as possible to the original," arguing that transliteration inevitably introduces alterations. The reviewer praises the publication as a highly valuable empirical and methodological benchmark for Nusantara manuscript studies.

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