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.
Articles
161 Documents
<![CDATA[UNDERSTANDING MARITAL DISPUTES MANAGEMENT IN RELIGIOUS OFFICE AND SYARIAH COURT IN MALAYSIA ]]>
<![CDATA[Zakiyah, Zakiyah]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 3, No 2 (2014) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.16
<![CDATA[This article reviews a monograph entitled Managing Marital Dispute in Malaysia, Islamic Mediators and Conflict Resolution in the Syariah Court written by Syarifah Zaleha Syed Hassan and Sven Cederrot. This book contributed in the discourse of anthropology of Islamic law. This book discussed about three institutions that dealt with Islamic family law; kadi, women counselor and judge. This monograph was published in 1997 when Islamic family law became one of the heated topics in many part of the world. This book was a result of extensive research conducted at the religious office and syariah court in Kedah and Johor Malaysia. This study shows that mediator used different ways in dealing with the family disputes including formal, semi formal and informal. The first method was used to deal with adjudication, the second was utilized to manage arbitration, and the last was used in consultation, conciliation and mediation. In addition, ?kadi?, women counselor and the judge not only use legal formal approach but also local norm when giving advice and managing cases.]]>
<![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) ]]>
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[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[BALINESE MINORITY VERSUS SASAK MAJORITY: MANAGING ETHNO-RELIGIOUS DIVERSITY AND DISPUTES IN WESTERN LOMBOK ]]>
<![CDATA[Budiwanti, Erni]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 3, No 2 (2014) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.11
<![CDATA[Research upon inter-ethnic and inter-religious relation strongly marked with disparities and conflict are much more extensively done (see Suprapto, 2013, Telle, 2013, Balitbang depag 2006) compared to that of the study on peace and harmony. In other words, analytical reports on inter-religious tolerance and harmony are still relatively rare or less conducted than the one which con¬centrates more on social conflict. Without intentionally denying the importance of conflict and dispute in the inter ethno-religious studies, this paper tries to focus on the problem of how to maintain social harmony and peace between two groups coming from different ethnic and religious backgrounds. The analysis will particularly look at ritual performances: Puja Wali and Perang Topat hedl annually at Lingsar village, Lingsatrsub-district of West Lombok regency. These ceremonial events have so far been very vital especially in promoting and creating a social atmosphere that upholds mutual-tolerance, mutual-recognition, and mutual respect between the Hindu-Balinese and the Muslim Sasak. Long term sustainability of these ritual activities proves that in addition to, the conflict, harmony, based on the spirit of living co-existently in peaceful circumstances, undeaniably becomes an important part of everyday living reality.]]>
<![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) ]]>
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[BENEFITS OF GIVING (A BOOK REVIEW USING ISLAMIC PERSPECTIVE) ]]>
<![CDATA[Arraiyyah, M. Hamdar]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.91
<![CDATA[This writing is a book review. It discusses a book entitled Give and Take. The book introduces a new approach to success. It makes three categories of people in doing interaction or communication. They are takers, matchers, and givers. The writer of the book, Adam Grant, explains the principles and characteristics of each category. He shows a lot of facts to prove that being a giver brings benefits for people and the doer as well. The objects of giving here comprise different kinds help like wealth, ideas, knowledge, skills and information. Therefore, he motivates people to become givers. In this connection, the reviewer would like to show that Islamic religion also motivates its followers to give helps to others. Though, there are some similarities and differences between the benefits of giving mentioned in the book and the verses of the Holy Qur?an and the sayings of Prophet Muhammad Peace be upon him.]]>
<![CDATA[LYRICS IN THE DOLALAK DANCE PURWOREJO CENTRAL JAVA AS A FORM OF ISLAMIC FOLK SONGS ]]>
<![CDATA[Soedarsono, RM]]>;
<![CDATA[Santosa, Djarot Heru]]>;
<![CDATA[Haryono, Timbul]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 2, No 2 (2013) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v2i2.109
<![CDATA[Dolalak dance is highly dependent on the power of the song lyrics, so it can be called a lyrical dance. The dancers will not be able to do perfect dance moventents only by musical accompaniment; the displacement and combination of dance movements are characterized by lyrics that accompany the songs. Thus, song lyrics have a very dominant role in the arrangement of the dance movements. Dolalak dance has approximately 64 types of movements. A one-night staging, as an illustration, usually begins with 13 types of movements, followed by a trance dance, and ends with 7 types of movements as the closing. Song lyrics in the Dolalak dance are mostly influenced by the nuances of Islamic teachings. This is proven by the presence of a lot of words and/ or terms in the song lyrics which are very close to the. Arabic words in Islamic teachings. More interestingly, as a form of folk songs used in the performance of traditional Javanese arts, the Arabic words are widely adapted to the speech or pronunciation of the local language, especially the Javanese one. As a result, the origin and meaning of certain words or terms in the lyrics are difficult to trace. However, it is understandable since sometimes words in the song lyrics are preferred to adjust particular sounds.]]>
<![CDATA[THREE WRITERS OF ARABIC TEXTS IN YOGYAKARTA ]]>
<![CDATA[Murtadlo, Muhamad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 3, No 1 (2014) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i1.22
<![CDATA[This study examines the use of the Arabic alphabet in religious literature in Yogyakarta. This study uses a case study on three figure writers of religious texts that using the Arabic alphabet in southern part of Central Java (Yogyakarta), namely Asrori Ahmad (Magelang), Ali Maksum (Yogyakarta), and Ahmad Mujab Mahalli (Bantul). This study concluded that the writing of religious texts in Arabic alphabet in the southern Java area had been carried out by means of using Arabic Pegon, and only a few people who wrote in the Arabic language. The transmission of Arabic Pegon in Yogyakarta is allegedly from north coast of Java, especially from Lasem / East Java. The tradition of Arabic language teaching in the pesantrens still focuses mostly on the reading effort, communication, and understanding and it is not oriented to the writing skill. The presence of international journals initiated by the College of Islamic religious institutions and the effort of translation business into Arabic from certain institutions gives an opportunity to strengthen the use of the Arabic alphabet in Indonesia.]]>
<![CDATA[CONTESTING DOUBLE GENEALOGY: REPRESENTING REBELLION AMBIGUITY IN BABAD TANAH JAWI ]]>
<![CDATA[Fawaid, Achmad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.86
<![CDATA[Since firstly written in 1612 until the ?final version? in 1836, Babad Tanah Jawi had a special place among intellectual debates, partly, in regard with its ?functions? as mythical genre, ancient prophecy, historical narrative of Java, genealogical prototype, and typical structure with previous texts. However, little attention was given to the fact that Mataram, largely depicted in Babad Tanah Jawi, is considered as having ?problematic? double genealogy, which partly resulted from a double familial lineage of Batara Guru and the Prophet Adam, and the synthetic power of Demak and Majapahit. This study attempts to depict a scholarly contestation of the double genealogy of Mataram and its implication on ambivalent narratives of rebellion in the text. Constructed as ex post facto in the universum of historical references, Babad Tanah Jawi seemingly takes its dual position in providing a subjectively constructed cosmology of Javanese characters and in attempting to objectively illustrate historical events. In some ways, it impacts on the way the text justified Javanese rulers by providing supernatural genesis of ancestors, and ?purifying? genealogical defects. The result is a distorted story of those who failed and succeeded to take over the Javanese kingdoms. The ambiguity lies on the way it has to maintain mythological genealogy of rebelling descendants and to perceive such rebellion as subversive.]]>
<![CDATA[HAJJ TRANSPORTATION OF NETHERLANDS EAST INDIES, 1910-1940 ]]>
<![CDATA[Tantri, Erlita]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol 2, No 1 (2013) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v2i1.104
<![CDATA[This article is about Hajj transportation of Netherland Indies in during the years of 1910-1940. The focus of this article is the mechanism of the Hajj transportation and its significance since eighteenth century. It is based on that historical phmomenon, that this paper will examine the hajj transportation in the past related to regulation and problem and why it was important to control hajj ship transportation by using archives and authorities' report as main sources and other secondary sources. Historically, since eighteenth century, even until today, going to hajj or pilgrimage was very interesting and attractive for native Muslim in Netherlands East Indies (Indonesia), especially for gaining religious requirement, social pride and Islamic ideas. The phenomenon can be seen from the increase and the stable number of the pilgrims from Indonesia which had attracted much interest from many parts of stake holders such as from Hijaz (Arabian government). In relation to that, it is worth noting that ship was an important transport to convey pilgrim from and to Indonesia and thus, business of hajj transportation become a field of contention between state authority and private ship businesses. It is based on that historical phenomenon, that this paper will examine the hajj transportation in the past related to regulation and problems and why it was important to control hajj ship transportation by using archives and authorities report as main sources and other secondary sources. Hajj transportation was a profitable business (even until today) that increased competition among British, Malay, Arabic, and Dutch shipping companies. Completion and regulation from ships and authority did not give better services for native pilgrims besides poor condition, discomfort and suffering of pilgrimage. However, hajj transportation had to be controlled, especially to restrain problems of moekimans and movement ideas from Hijaz.]]>
