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
141 Documents
<![CDATA[Modern Gnostics: The Pursuit of the Sacred in Indonesian Islam ]]>
<![CDATA[Joel S. Kahn]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.6
<![CDATA[This paper reports on an ongoing research project on “New Southeast Asian Spiritualties” and offers a preliminary analysis of new Muslim religiosities in the Jakarta metropolitan area (Jabodetabek). Most of the analyses of the processes of “Islamization” in places like Indonesia and Malaysia in the last few decades focus on a particular set of social cum political agendas: the imposition of sharia law, the Islamization of the state apparatus, the increased emphasis on the external markers of ‘Islamic identity’ and the like. Yet, there appears to be an equally significant, even sometimes opposing, tendency among Southeast Asian Muslims that involves them in seeking out more intense and personalised ‘inner’ forms of religious experience, a process with parallels elsewhere in the world. In the paper, I discuss examples of this tendency based on fieldwork in the greater Jakarta area, and ask about its implications for current understandings of the consequences (for democracy, secularism, human rights, gender relations, etc.) of Islamization in Southeast Asia.]]>
<![CDATA[Sayyid: “The Stranger King”, Religion and Tradition the Case of Cikoang ]]>
<![CDATA[Muhamad Hisyam]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.9
<![CDATA[This article describes the sayyid community in Cikoang, South Sulawesi that for about three centuries enjoyed a high status in the society. Given their religious status the sayyid not only eclipse the commoners in term of religion but also in other realm that was in the political arena. The sayyids are said to have dominated the rulers of Cikoang-Laikang “kingdom” since the mix marriage of sayyids and the noble women of the “kingdom” until the modern era. The description is developed under a theoretical framework named the stranger kingship.]]>
<![CDATA[Tafsir Al-Mishbah in the Frame Work of Indonesian Golden Triangle Tafsirs: A Review on the Correlation Study (Munasabah) of Qur’an ]]>
<![CDATA[Hasani Ahmad Said]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.10
<![CDATA[This study elaborates and puts M. Quraish Shihab and Tafsir al-Mishbah in the discourse of Indonesian exegesis (Tafsir). This paper also tries to place Tafsir al-Mishbah which is currently the most comprehensive interpretation among other Indonesian mufassirs’s work that have a complete interpretation. Further explanation on Tafsir al-Mishbah and other mufassirs are considered necessary, so that Tafsir al-Mishbah will have a clearer position in the academic world. Besides mapping and positioning Tafsir al-Mishbah among other Indonesian interpretations, this paper will also look in depth at the correlation of the study of the Al-Qur`an in the previous interpretations. The result of the study shows that the work of M. Quraish Shihab is the most serious interpretation elaborating the Quranic verses in detail and trying to seek the correlation among the verses or chapters (surah).]]>
<![CDATA[Balinese Minority Versus Sasak Majority: Managing Ethno-Religious Diversity and Disputes in Western Lombok ]]>
<![CDATA[Erni Budiwanti]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
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[Maintaining Cultural Heritage of Nusantara and its Relations to the World Heritage ]]>
<![CDATA[Lukmanul Hakim]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.12
<![CDATA[This writing is about the importance of maintaining the cultural heritage of Nusantara as the effort to maintain the heritage of the world. This writing argues that the culture of Nusantara is the result of the assimilation process of different advanced civilizations of the world such as that of Chinese, Arabs, Persian, Indian, European etc. Each of those civilizations has given a valuable contribution to the development of cultures in Indonesian Archipelago (formerly known as Nusantara). The process of cultural development thus produces a valuable cultural property in the form of buildings such as architectural mosaic and intellectual works such as literary works. Cultural richness consists of two kinds of cultures namely; the culture of material and the culture of thought. These are the two significant cultures which have been shaping the personality of a nation or society. These two kinds of cultures have the positive and noble values that become the driving force for the nation to develop. Thus, to maintain the cultural heritage of Nusantara means to maintain the world heritage as some elements of the heritage of Nusantara are taken from many other nations. To analyze the process of how to maintain the cultural heritage of Nusantara (Indonesia), this writing uses the theory of civilization by Toynbee which is known as the theory of Challenge and Response. The theory is useful to see how one culture can develop and reach high culture and finally can produce the grandeur of civilization.]]>
<![CDATA[The Early Development of Sunnism and its Relation with Javanese Sufis ]]>
<![CDATA[Abd. Rachman Mas'ud]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.13
<![CDATA[This study is tracing the origins of early Sunnism and its relation with Javanese Sufis. Based on primary sources, it is not useless to trace the origins of Sunnism back to the seventh century. By this quest, the portrait of later Sunnism will be, at least, better understood. Besides, following this framework enables one to understand how the Sunnis viewed their own history. Ibn Taimiyya, a very prominent Sunni scholar, for instance, claims that the Ahl al-Sunna wa al-Jama`a is an eminent classic ma©hab (ma©hab al-q±dim). It existed before Allah created Abu Hanifa, Malik, Syafi`i, and Ahmad bin Hanbal. Indeed it belongs to the mazhab of certain A¡¥±b who consistently emulated the Prophet. Those who opposed the Jama`a deserved to be called mubtadi`µn.]]>
<![CDATA[Dialetic Between Islamic Law and Adat Law in the Nusantara: A Reinterpretation of the Terengganu Inscription in the 14th Century ]]>
<![CDATA[Ayang Utriza Yakin]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.14
<![CDATA[This article discusses the inscription found in Terengganu, which originated in the early XIV Century. The inscription documents the laws implemented by the rulers of the time. These texts reveal that the laws of this time came from two sources: Islamic law and customary (adat) law. In other words, the inscription indicates that legal pluralism was already in existence by the 14th Century. Adat law was the principle legal system in place, playing an important role in the archipelagic society at the time. However, there was an alternative system of Islamic law (e.g. stoning as a punishment for adultery) in place for lower social classes. This finding suggests that Islamic law was already in existence in the early 14th century—much earlier than the prevailing understanding of the history of Islamic law suggests. The article contributes by providing the new transliteration from Jawi into Latin characters and the new translation from old-Malay into modern English, which are arguably more accurate than the previous work.]]>
<![CDATA[Asy Syaikh Mutawwalli asy Sya'rawi wa Afkaruhu haula Ayat al Jilbabi fi Tafsirihi al Ma'rufi wa Atsarihi fi Indunisia ]]>
<![CDATA[Zainal Arifin]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.15
<![CDATA[أفكار الشيخ الشعراوي في تفسيره تدفعنا إلى البحث العلمي حول الجلباب في الأية 59 من سورة الأحزاب. هذه الدراسة تهدف إلى تقديم المقترحات المتمثلة في أمور مهمة منها؛ تحديد البحث في الصيغة القرآنية، وتحديد القيم الأخلاقية، وإضافة إلى سرد الوقائع الاجتماعية السائدة في ذلك الوقت. ومن نتائج هذا البحث هي أن أفكار الشيخ الشعراوي في الأية المعنية تؤكد أن الأية قاطعة وتفرض الجلباب بأي شكل من الأشكال. هذه الفكرة الفذة تختلف كثيرا عم يفهمه بقية العلماء الأجلاء الذين ينظرون إلى الأية الكريمة من الناحية الفقهية فحسب، ولكن الشيخ الشعراوي يذهب إلى أن الجلباب لباسا شرعية تحتوي على ثلاث حكم تُسعد المتحجبات من النساء المسلمات، والجلباب ليس قاصرا في غطاء الرأس، أو الوجه واليدين فقط، بل الأمر أهم من ذلك وهي وضع الأسس الشرعية في الحجاب الشرعي بضوابط أربعة آتية؛ أولا: أن يكون اللباس غير مكشوف، ثانيا: أن يكون اللباس غير شفافية، ثاليا: أن لا يكون ضيقا ويصور مفاصيل البدن، رابعا: أن لا يجلب انتباه الآخرين. وخلاصة البحث هي أن الشيخ الشعراوي قد استطاع على توحيد الحكم الشرعي بالإيمان، والحكم بالعقل البشري، والحكم بالقدوة الحسنة، وتوحيد بين القول والفعل. والأهم من ذلك كله كيف أن نتخذ القرآن الكريم مصدرا ومنبعا أصيلا في الدعوة إلى الله تعالى.]]>
<![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): HERITAGE OF NUSANTARA ]]>
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[The Idea of an Old Qur'an Manuscript: On the Commercialization of the Indonesian Islamic Heritage ]]>
<![CDATA[Edwin Wieringa]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 1 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i1.17
<![CDATA[A Qur’an manuscript, now in the possession of the University of Cologne, Germany (call number Cod. Malaiologie 001/2012), can be regarded as a “fake” in the sense of having a misleading appearance. This manuscript is a fairly recent bricolage which aims to represent the idea of an old Qur’an manuscript, thereby catering to the increased demand on the international market for old manuscripts from insular Southeast Asia.]]>
