Heritage of Nusantara: International Journal of Religious Literature and Heritage
Heritage of Nusantara: International Journal of Religious Literature and Heritage (ISSN: 2303-243X, E-ISSN: 2442-9031) is an academic international journal published by 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 since 2012. This journal specialized academic journal dealing with the theme of religious heritage and literature in Indonesia and Southeast Asia.
The subject covers textual and fieldwork studies with perspectives of philosophy, philology, sociology, antropology, archeology, art, history, and many more. This journal invites scholars from Indonesia and non Indonesia to contribute and enrich the studies published in this journal. This journal published twice a year with the articles written in Arabic and English and with the fair procedure of blind peer-review.
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<![CDATA[Secularism and the Issue of Islam in the Aceh Conflict: A Framing Process Approach ]]>
<![CDATA[Ansori, Mohammad Hasan]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[Aceh conflict is widely recognized as one of the most protracted and violent conflicts not only in Southeast Asia, but also in the globe. This study intends to look at the secessionist conflict from he social movement perspective, and specifically from the theoretical instrument of framing process. This study goes a little further by getting engaged with the strategic issue of Islam in the region. In lieu of commonly adopted macro and structural analysis of the conflict, this study methodologically instead applies micro and dynamic analysis of the conflict. In general, this study primarily argues that the framing strategy adopted by Free Aceh Movement (GAM) is clearly secular in nature, and/or far away from the Islam-nuanced religiosity and spirit. However; Islam is often exploited particularly for mass mobilization. The movement"s framing strategy mainly includes natural resources exploitation, ethnic-nationalist vision, universal value of self-determination, the history of Aceh Kingdom and human right violation.]]>
<![CDATA[Quranic Archaeology as a Knowledge Branch of Archaeology ]]>
<![CDATA[Akbar, Ali]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[Archaeology has not paid adequate attention on Quranic studies yet; meanwhile, a lot of Biblical Archaeology researches are already available. This paper tries to formulate the branch of archeology, called Quranic Archaeology. As a branch of knowledge, this Quranic Archaeology must fulfill the archaeological scientific standard for the purpose of developing Quranic Archaeology as presented in this paper. This scientific basis is then depicted in various research topics for its development underpinned by research examples to trigger the development of knowledge and social dynamics.]]>
<![CDATA[Remembering and Forgetting: The History of Sheikh Yusuf Struggle for Human Right ]]>
<![CDATA[Erman, Erwiza]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[For 300 years,. the name of Sheikh Yusuf, son of Macassar was missing from the governments attention and public intellectual as well. But when Nelson Mandela, President of South Africa,. commemorated 300 years of the arrival of Sheikh Yusuf in Cape Town in 1994, since that time government institution civil society and academics from Indonesia and South Africa have been paying to attention to remember, understand and study him from various perspectives. By using concept of remembering and forgetting, this article shows that the process of remembering by the two countries did not take place in the empty space, but rely on psychological consideration of the individuals, communities and socio-political condition from the two countries. The process of forgetting constructed by the Dutch colonial state in 17th century became inversely proportional to the action of remembering the Sheikh Yusuf by African and Indonesian officials in 20th century. The proces of remembering shows its own dynamics ranging from individuals communities to public memory. When remembering Syekh Yusuf reached state memory or public memory it became a power that can define and plan a socio-political and economic agenda for the future by the countries.]]>
<![CDATA[The Prominent Historiography as Strengthening the Schools of Fiqh and Sufism ]]>
<![CDATA[Thohir, Ajid]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[The study of historiography has a great contribution to understand the dynamics of lslamic society in the past both cultural and intellectual. The emergence trend of the persona themes and how many works are coming up that should be conceived as an ideological character which places the important position of figure in the Islamic history. The relationship between a work and the cultural dynamics at any time and space reflects their respective historical work which is highly motivated by the cultural interest complexity. The study of persona in the lslamic historiography occupies a strategic position, particularly in strengthening and forming the schools. in the Islamic world, especially in the field of fiqh and Sufism. The study of biographical persona is not only restricted to thabaqat, tarjamah, and ansâb, but also to the study of persona that leads to the formation of hagiography (Manaqib), putting someone as a top figure of both intellectual and spiritual in the religious world. The Manaqib Book is a symbol in the schools tie and forms a psychological cohesiveness for the disciples of madzhab.]]>
<![CDATA[A Religious Tolerance and Harmony the Quranic Perspective ]]>
<![CDATA[Yusuf, Choirul Fuad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[The religious tolerance and harmony is something necessary to develop due to the need of global security and peace today. For this purpose, all religions have to be fairly âtolerantâ to others. Islam as a revealed religion, whatever its motive, is often perceived and accused as the religion of intolerance and violence. Some political and ideological questions, for example raised to this context: "Can Islamic faith tolerate other faiths, religions or groups?â, Whatâs actually the Islamic teachings on tolerance and peace or harmony?â and the likes. This article attempts to unpack and elaborate of how far at Qurâan âas the first and primary source of Islamâ has a teaching on tolerance and peace. Using a hermeneutical approach the writer understands and analyses what is actually taught by al Quran on the concepts and practices of the tolerance. Based on the analysis, he highlights any conclusions of which al-Qurâan (Islam) teaches the followers to respect and implement the doctrine of tolerance and peace. The Muslim world is imperatively to tolerate others, or respect the differences for strengthening the world security and peaceful life amongst nationwide.]]>
<![CDATA[Sufisâ Actions Against the Dutch in Aceh in The Late 19th and Early 20th Centuries ]]>
<![CDATA[Fakhriati, Fakhriati]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[Sufis in Aceh, historically, had shown its real action in their daily life in relation to both vertical and horizontal. For vertical relations, the followers performed any Sufi practice leading them to their God. For horizontal relationship, they protected and defended their society and state by performing jihad against the Dutch as colonizers and infidels for them. There are at Ieast three factors influenced Sufis actions to be more attractive. First, the condition of Acehnese sultanate became weak. Second, the Dutch seemed eagerly to expand their colonial territory to Aceh. Third, the Acehnese had already kept in touch with other Muslims in Arabia since the Islam coming to this area. This article elaborates in detail on this matter by using primary sources from manuscripts and archives. Besides, secondary sources are also referred for comperation.]]>
<![CDATA[K.H. Daud Ismail and His Writing on Quranic Interpretation in Buginese Language ]]>
<![CDATA[Arraiyyah, M. Hamdar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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<![CDATA[This article introduces on ulama or a Muslim scholar of South Sulawesi Province in Indonesia. His name is Kiyai Haji Daud Ismail (d. 2006). He belonged to Buginese ethnic. Though he had a very limited chance to attend formal education, he succeded to gain an ·excellent mastery of Arabic and Islamic teaching. His writing on Qurâanic interpretation became a valuable work for Buginese people and lndonesian Muslims as well. The work communicates the messages of Muslims scripture and gives guidance to translate and explain the Quranic verses in Buginese language. It also functions to strengthen the use and the position of the related local language compared with the other languages in Indonesia and an over the world.]]>
<![CDATA[REMEMBERING AND FORGETTING: THE HISTORY OF SHEIKH YUSUF STRUGGLE FOR HUMAN RIGHT ]]>
<![CDATA[Erman, Erwiza]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v1i1.97
<![CDATA[For 300 years,. the name of Sheikh Yusuf, son of Macassar was missing from the government's attention and public intellectual as well. But when Nelson Mandela, President of South Africa,. commemorated 300 years of the arrival of Sheikh Yusuf in Cape Town in 1994, since that time government institution civil society and academics from Indonesia and South Africa have been paying to attention to remember, understand and study him from various perspectives. By using concept of remembering and forgetting, this article shows that the process of remembering by the two countries did not take place in the empty space, but rely on psychological consideration of the individuals, communities and socio-political condition from the two countries. The process of forgetting constructed by the Dutch colonial state in 17th century became inversely proportional to the action of remembering the Sheikh Yusuf by African and Indonesian officials in 20th century. The proces of remembering shows its own dynamics ranging from individuals communities to public memory. When remembering Syekh Yusuf reached state memory or public memory it became a power that can define and plan a socio-political and economic agenda for the future by the countries.]]>
<![CDATA[THE PROMINENT HISTORIOGRAPHY AS STRENGTHENING THE SCHOOLS OF FIQH AND SUFISM ]]>
<![CDATA[Thohir, Ajid]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v1i1.98
<![CDATA[The study of historiography has a great contribution to understand the dynamics of lslamic society in the past both cultural and intellectual. The emergence trend of the persona themes and how many works are coming up that should be conceived as an ideological character which places the important position of figure in the Islamic history. The relationship between a work and the cultural dynamics at any time and space reflects their respective historical work which is highly motivated by the cultural interest complexity. The study of persona in the lslamic historiography occupies a strategic position, particularly in strengthening and forming the schools. in the Islamic world, especially in the field of fiqh and Sufism. The study of biographical persona is not only restricted to thabaqat, tarjamah, and ansâb, but also to the study of persona that leads to the formation of hagiography (Manaqib), putting someone as a top figure of both intellectual and spiritual in the religious world. The Manaqib Book is a symbol in the schools tie and forms a psychological cohesiveness for the disciples of madzhab.]]>
<![CDATA[QURANIC ARCHAEOLOGY AS A KNOWLEDGE BRANCH OF ARCHAEOLOGY ]]>
<![CDATA[Akbar, Ali]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v1i1.93
<![CDATA[Archaeology has not paid adequate attention on Qur'anic studies yet; meanwhile, a lot of Biblical Archaeology researches are already available. This paper tries to formulate the branch of archeology, called Quranic Archaeology. As a branch of knowledge, this Quranic Archaeology must fulfill the archaeological scientific standard for the purpose of developing Quranic Archaeology as presented in this paper. This scientific basis is then depicted in various research topics for its development underpinned by research examples to trigger the development of knowledge and social dynamics.]]>
