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Muhammad Anwar
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INDONESIA
The International Journal of Pegon Islam Nusantara Civilization
Published by Islam Nusantara Center
ISSN : 26214938     EISSN : 26214946     DOI : https://doi.org/10.51925/inc.v7i01
This journal specialized academic journal dealing with the theme of religious civilization 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 Pegon, Arabic and English and with the fair procedure of blind peer-review.
Articles 57 Documents
Manuscript Review: BABAD GEDHONGAN; CERITA JAWA YANG DISEMBUNYIKAN Taufiq Hakim
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1131.822 KB) | DOI: 10.51925/inc.v1i01.10

Abstract

Babad Gedhongan namanya. Informasi yang tercantum dalam bagian awal, naskah ini digubah atau disalin dengan hati-hati oleh penyalinnya. Sayangnya belum diketahui nama penyalin. Hanya tertera waktu penyalinan naskah dan manggala (pengantar puji-pujian atau persembahan karya). Tertera dalam bait pertama Pupuh I, naskah ini disalin pada bulan ketujuh, wuku Maktal, hari Kamis pada tanggal 5 Safar tahun 1845. Belum dapat dipastikan penulisan tahun tersebut berbentuk penanggalan Syamsiyah dan Qomariyah. Konversi penanggalan naskah pasca periode Sultan Agung sejauh pengetahuan saya belum pernah dilakukan. Dengan demikian, jika penanggalan dalam Babad Gedhongan merupakan tahun Qomariyah, maka naskah ini digubah pada periode pujangga terakhir Kraton Surakarta pada masa Aryo Mangkunegara IV masih hidup, atau penghujung abad ke-19. Informasi yang cukup mencengangkan terdapat pada pupuh selanjutnya. Babad Gedhongan disebut sebagai kitab rahasia, kisahnya disembunyikan oleh para pujangga zaman dulu lantaran kekejaman rajanya. Nama penyalinnya pun disamarkan. Menurut informasi yang terdapat dalam prolog, Babad Gedhongan merupakan intisari dari rahasia sejarah Jawa sejak jaman Majapahit hingga Surakarta. Si Penggubah juga menyatakan bahwa naskah ini menceritakan kisah secara apa adanya, dan merupakan kisah yang tidak terdapat di dalam Babad Jawa, serta yang dikehendaki oleh raja pertama di Surakarta.
MAP OUT A NEW HISTORICAL TRAJECTORY OF ISLAM NUSANTARA Zainul Milal Bizawie
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1428.989 KB) | DOI: 10.51925/inc.v1i01.2

Abstract

In the discourse of Islamic Nusantara, in order to obtain theoretical significance required the framework of network mapping, the transmission of ideology and culture, and genealogy of knowledge. network mapping becomes the foundation of the tracking of figures, subjects and agencies, in this case scholars, kiai and santri as the chain of the process of disseminating values ​​that carried Islam Nusantara. While the transmission of ideology becomes the backbone of the epistemic framework in the Islamic Nusantara reason. Islam Nusantara is a process of traditional dialectic, the result of the crossing of various Islamic universal thoughts. therefore, a methodological framework is required in tracking the genealogy of knowledge, which will become the main basis for assembling the common thread, the common point and objective of Islamic transmission to the archipelago. by tracing genealogy, will emerge pattern, pattern and structure of the science contained by Islamic tradition of archipelago. in this context, this paper seeks to offer alternative methodology to compile historical trajectory which will facilitate the observers and activists of Nusantara Islam in connecting and or grafting various local history narratives as well as finding local wisdom within answer the various contexts and the surrounding diversity. The method rests on the significance of sanad theory and social networking in the course of the relationships of the perpetrators of history that surround it. with narrative continuity, diversity in context, and horizon of facts with accurate and speculative analysis that can be accounted for, it will enrich the historic treasures of the archipelago and is useful for building a friendly, moderate, tolerant and contextual Islamic facewith its times ..
MEMBACA MASA DEPAN “ISLAM DAN FIQH NUSANTARA” SEBUAH CATATAN PENGANTAR Mohammad Nor Harisuddin
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1590.524 KB) | DOI: 10.51925/inc.v1i01.3

Abstract

This paper would like to describe how the inward direction, the Islamic Nusantara core in Islamic civilization in Nusantara. In the exit direction, Islam Nusantara is the future of World civilization. Meanwhile, fiqh is an important part of Islam Nusantara. Therefore, it is very possible, Islam and Fiqh Nusantara to be an important pillar in the world Islamic Civilization. with the uniqueness, and the future of the world, Islam Nusantara deserves to be a pillar of worldcivilization in the days to come. This is because it is not the Middle East again the center of Islamic civilization, but the Center of Islamiccivilization of the world shifted to Indonesia.
الشيخ محمد مختار بن عطارد البوغوري الجاوي ثم المكي (1868—1930 م) دن جارينغان علماء سوندا تيمور تنغاه أول أبد 20 م Ginanjar Ahmad Sya'ban
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4830.965 KB) | DOI: 10.51925/inc.v1i01.4

Abstract

This paper intends to study about Syaikh Muhammad Mukhtâr ibn ‘Athârid al-Bughûrî al-Jâwî tsumma al-Makkî (1862-1930), oneof the important scholar who taught at Makkah al-Mukarramah in the early 20th century. This scholar came from Tatar Pasundan(West Java) in Nusantara, precisely from Bogor. Therefore, his name is attributed “al-Bûghûrî al-Jâwî” (from Bogor-Nusantara). Amongsthis students who came from Nusantara, he was popular as Shaykh Mukhtar Bogor or Guru Mukhtar Bogor. His figure can be referredas “the masters of Sundanese scholars who teach at Masjidil Haram”.Futhermore, this paper will also highlights the intellectual works of Shaykh Muhammad Mukhtâr ‘Athârid al-Bûghûrî. The works werewritten by him during his period of stay in Makkah and published in several publishers of the Middle East. Al-Bûghûrî wrote his works inArabic and Sundanese (Arabic in writing) in various fields, ranging from theology (‘aqîdah), jurisprudence (fiqh), astronomy, hadith, andtasawwuf. The works became more interesting because it could be a list of “treasures of Sundanese texts found in the Middle East”. It is hoped that the information presented about the figure of Shaykh Muhammad Mukhtâr ‘Athârid al-Bûghûrî, an ajengan Sunda, whobecame a professor at the Grand Mosque in Makkah, as well as his intellectual works and his contributions in Islamic civilization, aresufficiently representative through this paper . In addition, the study of this paper is also expected to provide a new perspective for the history ofthe Sundanese intellectual movement in the Middle East as well as the literary treasures and the Sundanese-Islamic texts in the region.
PESANTREN SEBAGAI MATA AIR KEBUDAYAAN Ngatawi el Zastrouw
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1399.358 KB) | DOI: 10.51925/inc.v1i01.6

Abstract

Besides as a center of education that teaches and spreads Islam, pesantren is actually the center of Islamic culture of Nusantara.Walisongo is the foundation of a cultural strategy that makes traditions and cultural arts as means or instruments (wasilah) and methods(manhaj) in teaching and spreading Islam in Nusantara. Walisongo’s cultural strategy is continued by pesantren in the next phase, especiallywhen facing Western culture in the colonial era. since then the pesantren became the springs of culture that inspired the ulama and ummaatIslam Nusantara when in touch and dealing with the various cultures that came later, especially secular modern culture with the ideologicaltools that accompany it.
WAJAH ISLAM DALAM RUANG BATIN MANUSIA JAWA Menelusuri Jejak Kearifan dalam Naskah Primbon dan Doa Islah Gusmian
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1516.375 KB) | DOI: 10.51925/inc.v1i01.7

Abstract

So far, studies on Serat Primbon in Java have been focused more on the concept of petung (Javanese reckoning) and mystics living amongpeople. They are rarely connected with the awareness of Islamic symbols and values. This article unravels the close connection between Islamand Javanese wisdom in Serat Primbon dan Doa (Javanese mystical manuals and prayers). It applies Ernst Cassirer’s theory of symbolin order to unveil that connection. According to Cassirer, humans are animal symbolicum able to use symbols to communicate or conveymessages. Humans absorb external cultures and adapt new cultures they develop. Serat Primbon studied in this article is an expressionof the adoption and adaptation of Islamic symbols and values to the awareness of Javanese. For instance, in naming their children, theyadopt names of prophets. They chant prayer formulas by way of Javanese culture and language. They connote various important eventswith the existence of God. In Javanese people’s awareness, symbols are created and meanings are given to activities as a manifestation of theawareness of the ultimate Being and as a form of worship to Him. In this Serat Primbon, Islamic wisdom and Javanese awareness are amalgamated to the extent that both become a distinct awareness.
BAHTSUL MASAIL DAN KITAB KUNING DI PESANTREN Ahmad Khoirul Anam
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2023.448 KB) | DOI: 10.51925/inc.v1i01.8

Abstract

Bahtsul masail is one of the mechanisms of Islamic jurisprudence in Indonesia which is done collectively (jama’ i). Forum that comes fromthis pesantren is not consisted of permanent council, but open to kiai and jurisprudence. The term bahtsul masail itself comes from pesantren, which is a substitute for the word ijtihad or istinbath. Bahtsul masail can also be referred to as intellectual forum of pesantren outside the learning system. In the tradition of pesantren learning, the students studied the yellow book with sorogan and bandongan system. In the sorogan tradition, the santri individually get direct guidance from the kiai or ustadz. While in the bandongan system the santri together listened to the reading and explanation of the kiai while giving notesto their respective books. While the mass bahsul masail in pesantren is a higher-level recitation system, involving senior santri who have met certain scientific standards, or alumni who have completed the education phase at the pesantren. In this issue the senior students and alumni of pesantren are ‘challenged’ to think hard and solve various religious problems faced by the surrounding community with the reference of ‘kitab kuning’ that have been studied. Bahtsul masail not only serves as a forum for discussion or assessment forums, more than that bahtsul masail becomes a forum of legal determination on some importantissues concerning the problematic of people from time to time. When it was adopted by Nahdlatul Ulama (NU) since the founding of the organization in 1926, bahtsul masail has grown, both in terms of the choice of masail (question), as well as its procedures of discussion and ratification; according to the development flow of NU organization from year to year. It can be simply said that the first bahtsul masail was a forum to seek the reference of various religious questions (masa’il diniyyah) from collective kitab kuning (jama’ i).
الشيخ محمد نووي البنتني الجاوي المكي وجهوده الدعوية في القرن التاسع عشر الميلادي Dzulkifli Hadi Imawan
The International Journal of Pegon : Islam Nusantara civilization Vol 1 No 01 (2018): ISLAM NUSANTARA CIVILIZATION
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3802.105 KB) | DOI: 10.51925/inc.v1i01.9

Abstract

This paper is about to discuss a scholar of Nusantara in Haramain who has a major role in the development of da’wah and intellectuals in the Islamic world in the 19th century ADthe 19th-20th century AD was the golden age of the scholar of Nusantara in Haramain because of the quantity and quality of those who did not exist before or since. But the traces of their da’wah are not widely known by the present generation like Shaykh Muhammad Nawawi al-Bantani. Therefore, thisstudy will discuss the history of one of Nusantara scholar in Haramain, Shaykh Muhammad Nawawi al-Bantani by taking the focus of his study of dakwah and his intellectual contribution in the Islamic world.The study used is a study of literature on the biography of Haramain scholars, especially the literary sources that discussed Shaykh Nawawi al-Bantani. the results of this study suggest that Shaikh Muhammad Nawawi al-Bantani was a great Haramain scholar who came from the archipelago, and he was well known by the Haramain scholars of his time. he has spent his life to preach both verbally (ta’lim), writings (kitabah), and examples (qudwah) by clinging to al-sunnah waal-jamaah’s manhaj in aqidah, Shafi’s school in Sharia and Sunni tasawuf. From the influence of his da’wah, he has given birth to many great scholars and many helpful Islamic repertoire both materially and intellectually.
Keberhasilan Dakwah Tarekat Naqsyabandiyah Khalidiyah di Kudus Jawa Tengah Retna Dwi Estuningtiyas
The International Journal of Pegon : Islam Nusantara civilization Vol 2 No 01 (2019): Menggali dan Melestarikan Khazanah Keilmuan Ulama Nusantara
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1984.556 KB) | DOI: 10.51925/inc.v2i01.12

Abstract

Dakwah tarekat Naqsyabandiyah adalah dengan mengajak kepada kehidupan sufi, dalam arti merujuk definisi Said Hawwa sebagai ‘jalan menuju Allah, di jalan yang ditentukan Allah, untuk mencapai ridha Allah’. Hasilnya adalah mencapai maqam ihsan, yaitu derajat rohani. Pada awalnya, jalan menuju Allah dalam metode sufisme adalah dengan membaca dzikir bersama-sama pada majelis dzikir yang disebut zawiyah atau ribath, yang di Indonesia banyak disebut dengan pasulukan. Merujuk pada konsep-konsep Syekh Muhammad Amin Al-Kurdi dalam kitab Tanwir al-Qulûb fi Mua’malah ‘Allam al-Ghuyûb, pokok dakwah dari tarekat Naqsyabandiyah adalah terjadinya pengubahan perilaku (tasharruf) seorang murid dari kondisi lalai atau tertidur jiwanya menjadi ingat atau terjaga jiwanya, lalu kemudian senantiasa mengingat Allah. Adapun tarekat Naqsyabandiyah Sejak masuk ke Indonesia sampai kini terus berkembang khususnya di Jawa dan Sumatera. Hal ini juga berarti tarekat ini bertahan dari gempuran modernisasi di satu pihak, dan gempuran sekularisasi Islam yang anti tareqat di lain pihak. Perguruan Arwaniyyah di Kabupaten Kudus sebagai perguruan dengan mengamalkan ajaran tarekat Naqsyabandiyah terus berkembang dan berhasil dalam melaksanakan visi misi dakwahnya.
Tiga Penyebab Mandegnya Islamisasi di Tana Toraja Johan Wahyudi
The International Journal of Pegon : Islam Nusantara civilization Vol 2 No 01 (2019): Menggali dan Melestarikan Khazanah Keilmuan Ulama Nusantara
Publisher : INC- Islam Nusantara Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2091.014 KB) | DOI: 10.51925/inc.v2i01.13

Abstract

Tana Toraja merupakan salah satu wilayah yang penduduknya jauh dari tradisi Islam Nusantara. Wilayah ini terletak di pedalaman Sulawesi Selatan, bertetangga dengan banyak peradaban tua di pulau ini seperti kerajaan Luwu, Enrekang, Mandar dan Bone. Berbeda dengan keempat daerah tetangganya, sampai awal abad 20, penduduk Tana Toraja masih menganut kepercayaan lokal yang dinamakan Aluk Todolo atau kepercayaan orang-orang di masa silam. Mereka setia menganut kepercayaan ini hingga akhirnya terjadi konversi besar-besaran penduduk Toraja ke Nasrani. Tentu merupakan suatu anomali, mengapa Islam tidak dipeluk oleh penduduk Toraja. Padahal, jika menimbang pada peta perpolitikan Sulawesi Selatan di abad 17, masa di mana kerajaan besar Goa Tallo dan Bone mencapai puncak kejayaannya, bisa saja segenap cara digunakan untuk memperkenalkan Islam ke penduduk setempat, baik dengan cara tidak langsung, seperti perdagangan atau secara paksaan, salah satunya perang. Namun sampai menyentuh abad 21, belum jua mayoritas penduduk Toraja memeluk Islam. Tulisan ini akan mengetengahkan suatu sajian sejarah sosial. Penulis mendapatkan setidaknya tiga alasan mengapa Islam bukan menjadi agama yang dominan di masyarakat Toraja. Pertama, ingatan kelam masyarakat Toraja mengenai invasi pasukan Bone di bawah pimpinan Arung Palakka pada abad 16. Kedua, kekisruhan di masyarakat akibat peristiwa Perang Kopi pada abad 19. Terakhir, kegiatan zending yang mengunngguli dakwah Islam karena disokong pula oleh pemerintah Hindia Belanda. Tulisan ini akan mengangkat perkembangan sistem kepercayaan masyarakat Toraja yang senantiasa tetap (stagnan) namun di masa tertentu mengalami perubahan pada abad 21. Tulisan ini mematahkan argumen Edward B. Tylor yang mengatakan bahwa masyarakat primitif atau masyarakat yang masih memegang teguh adat istiadat, akan mengalami tiga fase perkembangan kepercayaan yakni animisme, politeisme dan monoteisme. Masyarakat Toraja sebenarnya tidak bisa dikatakan primitif, mereka mempunyai sistem kepercayaan yang sudah estabilished. Oleh sebab itulah mengapa islamisasi menemui kegagalan.