Pub Date : 2020-08-18DOI: 10.15408/bat.v26i2.15793
Syaiful Rohim
Abstract The study aimed to know the communication management pattern of interpersonal communicationactivities among vagrants and other communities. The study made use of qualitative researchintended to get complete description of interpersonal communication phenomena that occurredamong vagrants and other communities. The research relied on observation and in-depth interviewswith ten vagrants which were spread in some places in Jakarta, Depok, Tangerang Selatan,Tangerang, Bogor, and Bekasi. The collected data were analyzed using Johari Window theory toexplain which frame underlay how vagrants conducted interpersonal and intrapersonalcommunication. The result showed that vagrants did their communication activities by dividingthemselves into open and close areas. The other communication behavior was done throughmechanism management of impression which was made to manage and organize how to behave ininterpersonal communication and relation with others as a form of adaptation and an effort to keepharmony in social interaction and communication. It can be concluded that the vagrants are part ofthe social system and structure of the community that has traditions and culture that need to berespected and appreciated. Keywords: vagrant; self; impression management, Johari Window
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Pub Date : 2020-07-21DOI: 10.15408/bat.v26i2.14998
Cahya Buana
This study intended to uncover the meanings contained in the context of praise in the ode poems of Al-Akhtal “Fa Aqsamtu La Ansā Yadae Al-Dahr” in qāfiyah bā intended for Yazid ibn Mu’āwiyah, the second Caliph of the Umayyad dynasty along with the context behind the text of praise. To reveal the meanings behind the text and the context of al-Akhtal's praise to Yazid, this study used a qualitative analysis method with a balagah and pragmatic approach. Based on the results of the analysis, it can be concluded that al-Akhtal in delivering his praise to Yazid used a style of language that was loaded with high eloquent elements, such as the style of terms, tasybīh, metaphor, majaz and kināyah. There were many deixis that could be used to reveal the context of al-Akhtal's praise for Yazid, both persona, time, place, discourse and social, such as the first-person singular nominative case personal pronoun, Umm Malik, Yazid ibn al-Muluk, Aba Khalid, Nu’mān, Ibn Hurrah, the days of Jillaq, Damasqus, Jazair Hamiz, Ahl 'Anah, and others. Al-Akhtal's praise for Yazid bin Mu’āwiyah was influenced by both similar behaviors. Both liked the world of freedom in terms of women and drinking to gain power in cruel ways. In addition, the as a Christian Al-Akhtal got more freedom in his life; while, Yazid did not care about religious values.
本研究旨在揭示阿赫塔尔在《qāfiyah bā》中为倭马亚王朝第二任哈里发雅兹德·伊本·穆阿维亚创作的颂歌《Fa Aqsamtu La AnsāYadae Al Dahr》中赞美的含义，以及赞美文本背后的背景。为了揭示阿赫塔尔赞美雅兹德的文本背后的含义和语境，本研究采用了巴拉加语和语用学相结合的定性分析方法。根据分析结果，可以得出结论，阿赫塔尔在赞扬雅兹德时使用了一种充满高度雄辩元素的语言风格，如术语风格、tasybīh、隐喻、majaz和kināyah。有许多指示语可以用来揭示阿赫塔尔赞扬雅兹德的背景，包括人物、时间、地点、话语和社会，例如第一人称单数主格人称代词Umm Malik、雅兹德ibn al-Muluk、Aba Khalid、Nu’mān、ibn Hurrah、Jillaq时代、Damasqus、Jazair Hamiz、Ahl’Anah和其他人。Al-Akhtal对Yazid bin Muāwiyah的赞扬受到了这两种类似行为的影响。两人都喜欢女性的自由世界，都喜欢以残酷的方式饮酒获取权力。此外，作为基督徒的阿赫塔尔在他的生活中获得了更多的自由；而雅兹德并不关心宗教价值观。
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Pub Date : 2020-02-10DOI: 10.15408/bat.v26i1.13303
Mauidlotun Nisa, S. Arifin
This article aims to uncover the paradigm of Arabic for special purposes in Indonesia and Malaysia through formal and informal institutions. This qualitative field study makes use of primary data obtained from curriculum documents and interviews with teachers and authorities; and the secondary data taken from the result of relevant literature studies. The collected data were analyzed using an approach adapted from the ESP concept introduced by Dudley-Evans. The study shows that Arabic for special purposes both in Indonesia and in Malaysia was practiced by several educational and non-educational institutions. The teaching of Arabic language for academic purposes at STFI Sadra Jakarta uses a strategy for comprehending the text and other literatures on Quran and its interpretation. Arabic for vocational purposes at PT. Mutiara Bahari Alamria, Bekasi uses an oral communication strategy that focuses on everyday language and vocabulary. Arabic for religious purposes at LBIQ Jakarta is directed mainly at the acquisition of Quranic Arabic. While, the teaching of Arabic at IIUM (International Islamic University Malaysia) is directed at the mastery of academic and religious purposes to meet the special needs, such as Business, Tourism, Medical, Hajj and Umrah; and for ordinary people to understand the Quran and worship. The teaching of Arabic for academic purposes in Malaysia is also done by Akademi Pengajian Islam, Universiti Malaya (APIUM) with an emphasis on understanding Sharia and Fiqh in Arabic. Arabic for vocational purposes at UPNM-Kuala Lumpur is carried out with strategies covering Arabic language competition activities such as Arabic debate, Arabic speech, and apprenticeship activities in native Arabic speakers' families. Artikel ini bertujuan untuk mengungkap paradigma bahasa Arab untuk tujuan khusus di Indonesia dan Malaysia melalui lembaga-lembaga formal dan informal. Penelitian ini merupakan penelitian kualitatif lapangan yang data primernya diperoleh dari dokumen kurikulum dan wawancara dengan guru dan pihak yang berwewenang; data sekunder diperoleh dari hasil kajian literatur yang relevan. Data penelitian dianalisis dengan menggunakan pendekatan yang diadaptasi konsep ESP yang diperkenalkan oleh Dudley-Evans. Hasil penelitian memperlihatkan Bahasa Arab untuk tujuan khusus baik di Indonesia maupun di Malaysia dipraktikkan oleh beberapa lembaga pendidikan dan nonkependidikan. Bahasa arab untuk tujuan akdemik di STFI Sadra Jakarta menggunakan strategi pemahaman teks dan literatur Alquran dan tafsir. Bahasa Arab untuk tujuan pekerjaan di PT. Mutiara Bahari Alamria, Bekasi menggunakan strategi komunikasi secara lisan yang berfokus pada kosakata. Bahasa Arab untuk tujuan agama di LBIQ Jakarta diarahkan pada bahasa Arab Qurani. Bahasa Arab di IIUM (International Islamic University Malaysia) diarahkan pada tujuan akademik dan agama untuk memenuhi kebutuhan bidang khusus seperti Bisnis, Pariwisata, Medis, haji dan umrah; dan untuk memahami Alquran
这篇文章旨在通过正式和非正式的机构，消除印度尼西亚和马来西亚特殊目的使用阿拉伯语的情况。这项定性研究利用了从货币文件以及与教师和当局的互动中获得的主要数据；第二个数据来自相关文学研究的结果。使用Dudley-Evans采用的ESP概念对收集的数据进行了分析。这项研究表明，印度尼西亚和马来西亚的许多教育和非教育机构都在实践阿拉伯语。STFI Sadra Jakarta为学术目的教授阿拉伯语是一种战略，以综合有关戈兰及其解释的文本和其他文字。Mutiara Ba哈里Alamria，Bekasi采用了一种以日常语言和语料学为重点的区域通信战略。LBIQ Jakarta的宗教目的主要是在获取阿拉伯Quranic地区。与此同时，在IIUM（马来西亚国际伊斯兰大学）教授阿拉伯语是为了满足商业、旅游、医疗、哈吉和乌姆拉等特殊需求而进行的学术和宗教硕士课程；为了让人们定期了解戈兰高地和研讨会。马来西亚大学Akademi Pengajian Islam也编写了马来西亚学术目的的阿拉伯语教学，重点介绍了阿拉伯语的学习情况。为了在乌普NM-Kuala Lumpur实现自愿目的，正在制定应对阿拉伯语竞争活动的战略，例如阿拉伯语对话、阿拉伯语演讲和阿拉伯国家发言人家庭的应用活动。Articel ini Bertujuan Untuk mengungkap Paradigma Bahasa Arab Untuk tujuan khusus di indonesia Dan malalui lembaga-lembaga formal巴布亚新几内亚Data sekunder diperoleh dari hasil kajian Literatur Yang relevan。丹根·门古纳坎·彭德卡坦Hasil penelitian memberlihatkan Arab Untuk tujuan khusus baik di Indonesia maupun di Malaysia dipraktikkan oleh beberaba lembaga pendidikan Dan nonkependikan巴哈萨阿拉伯国家联盟Mutiara Bahar Alamria，Bekasi menggunakan strategi komunikasi secara Lisan Yang berfokus Pada kosakata。巴哈萨阿拉伯国家联盟Bahasa Arab di IIUM（马来西亚国际伊斯兰大学）diarhkan Pada tujuan akademik Dan Agama Untuk memenuhi kebutuhan bidang kusus seperti Bisnis，Pariwisata，Medis，Haji Dan Umrah；丹·untuk memahami alquran Dan ibadah BAGI orang AWAM。Bahasa Arab Untuk tujuan akademik di Malaysia juga dipraktikkan oleh Akademi Pengajian Islam，Universiti Malaya（APIUM）dengan penekanan Pada pemahaman Syariah Dan Fiqih berbahasa Arab。巴哈萨阿拉伯联合酋长国本文旨在通过正式和非正式机构揭示印度尼西亚和马来西亚用于特殊目的的阿拉伯模式。通过参考Dudley-Evans特殊用途英语分类（ESP），这项研究是定性和领域性的研究。来自课程文件和教师访谈的初步数据。次要数据是可靠和相关文献审查的结果。印度尼西亚的特殊用途阿拉伯语主要由STFI Sadra Jakarta、PT.Mutiara Bahari Alamria和LBIQ雅加达（古兰经语言与科学研究所）使用。马来西亚由IIUM（马来西亚国际伊斯兰大学）、伊斯兰研究院、马来西亚大学（APIUM）、UPNM吉隆坡分校在马来西亚进行实践。STFI Sadra Jakarta将阿拉伯语用于学术目的，作为理解和解释古兰经文本和文学的策略。在工党工作时使用阿拉伯语。贝卡西·穆蒂亚拉·巴哈里·阿拉姆里亚·贾蒂兰贡·贾蒂桑普纳（Mutiara Bahari Alamria Jatirangon Jatisampurna）在家庭助理的背景下使用口头交流策略，重点关注词汇。雅加达LBIQ中用于宗教目的的阿拉伯语面向阿拉伯语古兰经。马来西亚国际伊斯兰大学的阿拉伯语面向学术和宗教目标，以满足商业、旅游、医学、朝觐、乌姆拉、理解古兰经和人们崇拜等特定领域的需求。普通人。马来西亚的特殊学术目标由伊斯兰研究院马来西亚大学（APIUM）实施，其策略是使用有关伊斯兰教法和阿拉伯法理学的文章。
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Pub Date : 2020-02-10DOI: 10.15408/bat.v26i1.14360
Yuda Pradana, Imas Emalia
This article discusses Islamic da'wa delivered through music with its song lyrics. The purpose of this study is to uncover Islamic da'wa in Bimbo songs. Bimbo's type of music is categorized as seasonal music which is only popular at certain times, especially the month of Ramadan. The research used a historical approach to uncover the development of Bimbo songs, and a semantic approach is also used to analyze the meaning and Sufism message contained in their song lyrics. Based on data analysis conducted, it is known that in Indonesia, Bimbo was a music group established in Bandung in 1974 that pioneered religious music and songs. Bimbo started its career through pop music with love, politic, environment, and humor themes. For six years, the Bimbo music group has sung more than 50 songs adopted from Taufiq Ismail 's Islamic poetry some of which were about Sufism. The theme of Sufism in Bimbo songs illustrates the deep inspiration of the singer and creator so that it becomes separate preaching that is easily accepted by the community. It can be concluded that Bimbo, the religious music group was famous for its musical character and Islamic poetry which contains the Sufiems values. Artikel ini membahas tentang tema tasawuf sebagai dakwah Islam yang disampaikan melalui seni musik dalam syair-syair lagu. Tujuan penelitian ini adalah untuk mengungkap dakwah Islam dalam lagu-lagu Bimbo. Jenis musik Bimbo dikategorikan sebagai musik musiman yang hanya populer pada saat-saat tertentu, khususnya bulan Romadhan. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan sejarah untuk mengungkap perkembangan lagu-lagu Bimbo. Pendekatan semantik juga digunakan untuk menganalisis makna dan pesan tasawwuf dalam lagu Bimbo. Berdasarkan analisis data yang dilakukan, diketahui bahwa di Indonesia, musik religi Islam dipelopori oleh kelompok musik Bimbo asal Bandung pada 1974. Bimbo mengawali kariernya melalui musik pop yang bertemakan cinta, politik, lingkungan, dan humor atau jenaka. Selama enam tahun kelompok musik Bimbo telah menyanyikan lagu dengan syair islami karya Taufiq Ismail sekitar lebih dari 50-an lagu, bahkan ada yang bertemakan tasawuf. Tema tasawuf dalam lagu-lagu Bimbo menggambarkan penjiwaan yang dalam pada penyanyi dan penciptanya sehingga menjadi dakwah tersendiri yang mudah diterima di kalangan masyarakat. Dengan demikian dapat disimpulkan bahwa kelompok musik religi Bimbo terkenal dengan karakter musik dan syair islami yang mengandung nilai-nilai tasawuf. يناقش هذا البحث الدعوة الإسلامية التي يتم تقديمها من خلال فن الموسيقى في نصوص الأغاني. و الغرض من هذه الدراسة كشف الدعوة الإسلامية في أغاني بيمبو(Bimbo). أغاني بيمبو(Bimbo) موسيقى مؤقتة تحظى بشعبية كبيرة في أوقات معينة فقط، خاصة في شهر رمضان. و الطريقة المستخدمة في هذا البحث هي الطريقة التاريخية و الدلالية. استنادًا إلى تحليل البيانات الذي تم إجراؤه، من المعروف أن الموسيقى الدينية الإسلامية في إندونيسيا كانت رائدة في مجموعة Bimbo الموسيقية من باندونج في عام 1974. بدأ Bimbo مسيرته المهن
这篇文章讨论了伊斯兰教徒的声音。这项研究的目的是在宾博歌曲中消除伊斯兰教。宾博的音乐类型被归类为季节性音乐，在某些时候，尤其是在拉姆丹月，只有民众参与。这项研究采用了一种历史性的方法来遏制宾博歌曲的发展，还采用了一种间接的方法来分析其歌曲中包含的暗示和神秘信息。根据所进行的数据分析，众所周知，在印度尼西亚，宾博是1974年在班东成立的一个音乐团体，该团体拥有先锋宗教音乐和歌曲。Bimbo通过流行音乐开始其职业生涯，其中包括爱情、政治、环境和人文主题。六年来，Bimbo Music Group从Taufiq Ismail的穆斯林聚居地收集了50多首关于专制的歌曲。Bimbo Songs中的专制主义掩盖了辛格和创造者的深刻反思，这已经成为社区通常接受的另一种选择。可以得出的结论是，在Bimbo，宗教音乐团体是其音乐特征和伊斯兰观点的粉丝，而这些特征和观点包含了油田价值。Artikel ini membahas tentang Tema tasawuf sebagai Islam Yang disampaikan melalui seni Musik dalam syair Lagu。巴基斯坦Jenis Musik Bimbo dikategorikan sebagai Musik Musiman Yang Hanya populer Pada sat-sat tertentu，kusunya Bulan romadhan。Pendekatan Yang digunakan dalam penelitian ini adalah pendekatan Sejarah Untuk mengungkap perkembangan Lagu Lagu Bibo。Pendekatan semantik juga digunakan Untuk menganalisis MAKNA Dan pesan tasawuf dalam Lagu Bibo。Berdasakan analisis data Yang dilakukan，diketahui bahwa di Indonesia，Musik religi Islam dipelopori oleh kelompok Musik Bimbo asal Bandong Pada，1974年。Bimbo mengawali kariernya malalui Musik pop Yang bertemakan Cinta，politik，lingkungan，Dan humor atau jenaka。Selama ENAM tahun kelompok Musik Bimbo telah menyanyikan Lagu dengan syair Islami Karia taufiq Ismail secitar lebih dari 50-an Lagu，bahkan ADA Yang bertemakan tasawuf。Tema Tasawuf dalam lagu-lagu Bimbo Menggambarkan penjiwan Yang dalam Pada penyanyi Dan penciptanya sehinga menjadi Dakwah tersendiri Yang mudah ditirima di kalangan masyarakat。丹甘·德米基安·达巴特·迪西姆普尔坎·巴哈瓦·基隆伯克·特克纳尔·丹甘·卡拉克特·穆西克这项研究讨论了通过歌曲剧本中的音乐艺术呈现的伊斯兰召唤。这项研究的目的是揭示Bimbo歌曲中的伊斯兰召唤。Bimbo歌曲是临时音乐，仅在某些时候非常受欢迎，尤其是在斋月期间。本研究中使用的方法是历史和语义方法。根据所进行的数据分析，众所周知，印度尼西亚的伊斯兰宗教音乐是1974年万隆Bimbo音乐收藏的先驱。Bimbo的职业生涯始于流行音乐，题目为：爱情、政治、环境和幽默。六年来，彭博音乐团体演唱了陶菲克·伊斯梅尔创作的伊斯兰诗歌歌曲，其中有以苏菲为主题的歌曲。Bimbo歌曲中的神秘主题展示了歌手和创作者的深刻灵感，使其成为一个独立的布道，很容易被社会接受。因此，研究人员得出结论称，宗教音乐团体Bimbo以其音乐性质和包含神秘价值观的伊斯兰诗歌而闻名，并影响着印度尼西亚的音乐发展。
{"title":"Dimensi Tasawuf dalam Musik Religi Bimbo, 1974-1980: Sebuah Kajian Sejarah","authors":"Yuda Pradana, Imas Emalia","doi":"10.15408/bat.v26i1.14360","DOIUrl":"https://doi.org/10.15408/bat.v26i1.14360","url":null,"abstract":"This article discusses Islamic da'wa delivered through music with its song lyrics. The purpose of this study is to uncover Islamic da'wa in Bimbo songs. Bimbo's type of music is categorized as seasonal music which is only popular at certain times, especially the month of Ramadan. The research used a historical approach to uncover the development of Bimbo songs, and a semantic approach is also used to analyze the meaning and Sufism message contained in their song lyrics. Based on data analysis conducted, it is known that in Indonesia, Bimbo was a music group established in Bandung in 1974 that pioneered religious music and songs. Bimbo started its career through pop music with love, politic, environment, and humor themes. For six years, the Bimbo music group has sung more than 50 songs adopted from Taufiq Ismail 's Islamic poetry some of which were about Sufism. The theme of Sufism in Bimbo songs illustrates the deep inspiration of the singer and creator so that it becomes separate preaching that is easily accepted by the community. It can be concluded that Bimbo, the religious music group was famous for its musical character and Islamic poetry which contains the Sufiems values. Artikel ini membahas tentang tema tasawuf sebagai dakwah Islam yang disampaikan melalui seni musik dalam syair-syair lagu. Tujuan penelitian ini adalah untuk mengungkap dakwah Islam dalam lagu-lagu Bimbo. Jenis musik Bimbo dikategorikan sebagai musik musiman yang hanya populer pada saat-saat tertentu, khususnya bulan Romadhan. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan sejarah untuk mengungkap perkembangan lagu-lagu Bimbo. Pendekatan semantik juga digunakan untuk menganalisis makna dan pesan tasawwuf dalam lagu Bimbo. Berdasarkan analisis data yang dilakukan, diketahui bahwa di Indonesia, musik religi Islam dipelopori oleh kelompok musik Bimbo asal Bandung pada 1974. Bimbo mengawali kariernya melalui musik pop yang bertemakan cinta, politik, lingkungan, dan humor atau jenaka. Selama enam tahun kelompok musik Bimbo telah menyanyikan lagu dengan syair islami karya Taufiq Ismail sekitar lebih dari 50-an lagu, bahkan ada yang bertemakan tasawuf. Tema tasawuf dalam lagu-lagu Bimbo menggambarkan penjiwaan yang dalam pada penyanyi dan penciptanya sehingga menjadi dakwah tersendiri yang mudah diterima di kalangan masyarakat. Dengan demikian dapat disimpulkan bahwa kelompok musik religi Bimbo terkenal dengan karakter musik dan syair islami yang mengandung nilai-nilai tasawuf. يناقش هذا البحث الدعوة الإسلامية التي يتم تقديمها من خلال فن الموسيقى في نصوص الأغاني. و الغرض من هذه الدراسة كشف الدعوة الإسلامية في أغاني بيمبو(Bimbo). أغاني بيمبو(Bimbo) موسيقى مؤقتة تحظى بشعبية كبيرة في أوقات معينة فقط، خاصة في شهر رمضان. و الطريقة المستخدمة في هذا البحث هي الطريقة التاريخية و الدلالية. استنادًا إلى تحليل البيانات الذي تم إجراؤه، من المعروف أن الموسيقى الدينية الإسلامية في إندونيسيا كانت رائدة في مجموعة Bimbo الموسيقية من باندونج في عام 1974. بدأ Bimbo مسيرته المهن","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-02-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47337833","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abtraks Penelitian ini membahas tentang penelitian yang diadakan oleh pusat kajian agamadan budaya Universitas Islam Negeri Syarif Hidayatullah Jakarta terhadap beberapa nuansa syariah hukum Islam di kota Tangerang. Masalah hukum yang menjadi pertanyaan dalam pelarangan prostitusi (no 8/2005), hukum perkawinan sebagaimana yang tercantum dalam kompilasi hukum Islam (KHI), dan peraturan agama termasuk keputusan mengenai aliran Ahmadiyah. Hasil temuan penelitian menyatakan bahwa secara hukum dianggap tidak saja memberi dampak negatif, namun juga positif. Peraturan keagamaan secara umum cenderung melanggar kebebasan beragama dan bahkan mengancam kebebasan akademik, khususnya isu mengenai. Keputusan bersama menteri telah memengaruhi bentuk forum kerukunan umat beragama (FKUB), mengalami deskriminasi, misalnya tentang konstruksi penempatan tempat-tempat ibadah bagi para pemeluk agama minoritas. Perda no.8/2005 mengenai prostitusi di kota tangerang tidak saja berdampak pada penurunan prostitusi, namun juga berakibat pada masalah pelanggaran hak-hak perempuan (mereka saat ini tidak berani keluar rumah setelah jam 10 malam) dan kebebasan berpendapat. Meskipun draf hukum telah dimusyawarahkan dengan tokoh masyarakat.---Abstract The presentation will discuss the findings of a research that was carried out by the Center for the Study of Religion and Culture of the State Islamic University Syarif Hidayatullah Jakarta on several Shariah-nuanced bylaws of Tangerang City (which was funded by Respect). The bylaws in question are those on the Prohibition of Prostitution (no 8/2005), the Marriage Law as stipulated in the Compilation of Islamic Law (KHI), and regulations on religion including the decree concerning the Ahmadiyah. The main findings of the research are that the bylaws have negative but also positive impacts. The joint Ministerial Decree has been influential in the formation of the Forum Kerukunan Umat Beragama FKBU, Forum for Religious Harmony) but has been discriminatorial in matters such as the construction of places for religious worship for adherents of minority religions. The Perda No. 8/2005 on prostitution in the City of Tangerang has indeed resulted in reducing prostitution but has also resulted in the violation of women’s civil rights (they are now afraid to be active outside the house after 10 o’clock at night) and their freedom of expression and academic freedom. Although the draft of the bylaw was discussed with figures in society, the law was socialized in a top-down manner.
Abtrax本研究讨论了伊斯兰国大学穆斯林文化研究中心Syarif Hidayatullah Jakarta针对坦格朗市伊斯兰律师事务所的几个细微差别进行的研究。该法律的问题是禁止卖淫（第8/2005号），伊斯兰教法律所载的婚姻法，宗教法包括对艾哈迈德流动的裁决。研究结果表明，法律认为它不仅具有负面影响，而且具有积极影响。宗教规则通常倾向于侵犯宗教自由，甚至威胁学术自由，尤其是在这个问题上。部长的决定影响了多民族集会论坛（FKUB）的形式，受到歧视，例如在为少数民族宗教支持者建造礼拜场所方面。关于被囚禁城镇卖淫的第8/2005号斗争不仅影响到卖淫的减少，而且影响到妇女权利（她们现在不敢在晚上10点后离开家）和言论自由问题。尽管法律草案具有社会性质--摘要本演讲将讨论雅加达国立伊斯兰大学宗教与文化研究中心对唐格朗市的几项伊斯兰教法细则进行的研究结果（该研究由尊重组织资助）。有关的章程是关于禁止卖淫的章程（第8/2005号）、《伊斯兰法汇编》中规定的《婚姻法》以及关于宗教的条例，包括关于艾哈迈迪耶的法令。研究的主要发现是，章程既有负面影响，也有积极影响。联合部长令对宗教和谐论坛（Kerukunan Umat Beragama FKBU）的成立产生了影响，但在为少数宗教信徒建造宗教礼拜场所等问题上存在歧视。关于丹格朗市卖淫问题的第8/2005号法令确实减少了卖淫活动，但也侵犯了妇女的公民权利（她们现在害怕晚上10点后在屋外活动）以及言论自由和学术自由。尽管章程草案是与社会人士讨论的，但法律是以自上而下的方式社会化的。
{"title":"The Influence of Shari’ah Inspired Regulations on The Life of The Community in Tangerang","authors":"Sukron Kamil","doi":"10.15408/BAT.V20I1.3754","DOIUrl":"https://doi.org/10.15408/BAT.V20I1.3754","url":null,"abstract":"Abtraks Penelitian ini membahas tentang penelitian yang diadakan oleh pusat kajian agamadan budaya Universitas Islam Negeri Syarif Hidayatullah Jakarta terhadap beberapa nuansa syariah hukum Islam di kota Tangerang. Masalah hukum yang menjadi pertanyaan dalam pelarangan prostitusi (no 8/2005), hukum perkawinan sebagaimana yang tercantum dalam kompilasi hukum Islam (KHI), dan peraturan agama termasuk keputusan mengenai aliran Ahmadiyah. Hasil temuan penelitian menyatakan bahwa secara hukum dianggap tidak saja memberi dampak negatif, namun juga positif. Peraturan keagamaan secara umum cenderung melanggar kebebasan beragama dan bahkan mengancam kebebasan akademik, khususnya isu mengenai. Keputusan bersama menteri telah memengaruhi bentuk forum kerukunan umat beragama (FKUB), mengalami deskriminasi, misalnya tentang konstruksi penempatan tempat-tempat ibadah bagi para pemeluk agama minoritas. Perda no.8/2005 mengenai prostitusi di kota tangerang tidak saja berdampak pada penurunan prostitusi, namun juga berakibat pada masalah pelanggaran hak-hak perempuan (mereka saat ini tidak berani keluar rumah setelah jam 10 malam) dan kebebasan berpendapat. Meskipun draf hukum telah dimusyawarahkan dengan tokoh masyarakat.---Abstract The presentation will discuss the findings of a research that was carried out by the Center for the Study of Religion and Culture of the State Islamic University Syarif Hidayatullah Jakarta on several Shariah-nuanced bylaws of Tangerang City (which was funded by Respect). The bylaws in question are those on the Prohibition of Prostitution (no 8/2005), the Marriage Law as stipulated in the Compilation of Islamic Law (KHI), and regulations on religion including the decree concerning the Ahmadiyah. The main findings of the research are that the bylaws have negative but also positive impacts. The joint Ministerial Decree has been influential in the formation of the Forum Kerukunan Umat Beragama FKBU, Forum for Religious Harmony) but has been discriminatorial in matters such as the construction of places for religious worship for adherents of minority religions. The Perda No. 8/2005 on prostitution in the City of Tangerang has indeed resulted in reducing prostitution but has also resulted in the violation of women’s civil rights (they are now afraid to be active outside the house after 10 o’clock at night) and their freedom of expression and academic freedom. Although the draft of the bylaw was discussed with figures in society, the law was socialized in a top-down manner.","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44987182","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstrak Agama dan kebudayaan merupakan bagian penting dalam kehidupan manusia. Adakalanya agama dipengaruhi kebudayaan atau sebaliknya kebudayaan yang dipengaruhi agama. Masuknya Islam ke tanah Melayu memberikan pengaruh terhadap corak kebudayaan dan pemikiran Melayu. Penelitian ini bertujuan untuk mengkaji nilai-nilai Islam yang terdapat dalam teks Tunjuk Ajar Melayu dengan menggunakan pendekatan strukturalis. Hasil penelitian menunjukkan bahwa dalam Tunjuk Ajar Melayu terdapat nasihat, pesan, pikiran dan gagasan untuk memegang teguh Islam dalam kehidupan orang Melayu. Dalam Tunjuk Ajar Melayu diungkapkan posisi adat dan syarak, Islam sebagai identitas orang Melayu, anjuran bertakwa kepada Allah, Islam untuk pembentukkan karakter anak dan persiapan menuju akhirat. Penelitian ini menyimpulkan bahwa Islam sangat berpengaruh dalam pembentukan pemikiran Melayu sehingga Islam dianggap sebagai identitas utama orang Melayu. ---Abstract Religion and culture are important in human life. Sometimes, a religion is influenced by culture or in any case culture is influenced by religion. The coming of Islam to Malay land influenced on the characteristic of Malay culture and minds. This research aims to analyze the Islamic values on text of “Tunjuk Ajar Melayu” by using structuralis approach. Findings of research show that “Tunjuk Ajar Melayu” consist of advices, messages, thoughs, and ideas to keep Islam in the life of Malay people. It expresses the position of “adat” and “syarak”, Islam as identity of Malay people, messages of devoting to Allah, Islam to build the children character and preparation toward hereafter. This research concludes Islam greatly influences in building Malay culture and minds, and therefore Islam is regarded as main identity for Malay people.
{"title":"Islam dalam Jagad Pikir Melayu","authors":"J. Junaidi","doi":"10.15408/BAT.V20I1.3745","DOIUrl":"https://doi.org/10.15408/BAT.V20I1.3745","url":null,"abstract":"Abstrak Agama dan kebudayaan merupakan bagian penting dalam kehidupan manusia. Adakalanya agama dipengaruhi kebudayaan atau sebaliknya kebudayaan yang dipengaruhi agama. Masuknya Islam ke tanah Melayu memberikan pengaruh terhadap corak kebudayaan dan pemikiran Melayu. Penelitian ini bertujuan untuk mengkaji nilai-nilai Islam yang terdapat dalam teks Tunjuk Ajar Melayu dengan menggunakan pendekatan strukturalis. Hasil penelitian menunjukkan bahwa dalam Tunjuk Ajar Melayu terdapat nasihat, pesan, pikiran dan gagasan untuk memegang teguh Islam dalam kehidupan orang Melayu. Dalam Tunjuk Ajar Melayu diungkapkan posisi adat dan syarak, Islam sebagai identitas orang Melayu, anjuran bertakwa kepada Allah, Islam untuk pembentukkan karakter anak dan persiapan menuju akhirat. Penelitian ini menyimpulkan bahwa Islam sangat berpengaruh dalam pembentukan pemikiran Melayu sehingga Islam dianggap sebagai identitas utama orang Melayu. ---Abstract Religion and culture are important in human life. Sometimes, a religion is influenced by culture or in any case culture is influenced by religion. The coming of Islam to Malay land influenced on the characteristic of Malay culture and minds. This research aims to analyze the Islamic values on text of “Tunjuk Ajar Melayu” by using structuralis approach. Findings of research show that “Tunjuk Ajar Melayu” consist of advices, messages, thoughs, and ideas to keep Islam in the life of Malay people. It expresses the position of “adat” and “syarak”, Islam as identity of Malay people, messages of devoting to Allah, Islam to build the children character and preparation toward hereafter. This research concludes Islam greatly influences in building Malay culture and minds, and therefore Islam is regarded as main identity for Malay people.","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46363638","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-01-29DOI: 10.15408/AL-TURAS.V20I2.3768
Ali Saputra
من المعروف أن الدراسة الفيلولوجية إحدى الدراسات اللغوية والأدبية، والغرض من هذه الدراسة الكشف عن العلوم والمعارف والإحبار وغيرها. وفي هذا الصدد، قام الباحث بالدراسة الفيلولوجية على رسالة البركة السيلانية للشيخ يوسف الماكاساري تحت عنوان: الشيخ يوسف المكاساري، البركة السيلانية: دراسة وتحقيق. وهذا البحث منحصر على تحقيق النص والكشف على محتويات النص. وهذه الدراسة لها أهميتها بالنسبة إلى مؤلف الرسالة ومحتوياتها معا. وذلك لأن مؤلفها يعني: الشيخ يوسف الماكاساري أحد الصوفيين الإندونيسيين لذي كان له دور هام في تطور التصوف الإسلامي بإندونيسيا. وأما بالنسبة إلى محتويات الرسالة فذلك لما تتضمنته الرسالة من القضايا الصوفية العملية التي يحتاج إليها كل من أراد أن يسلك الطريقة الصوفية في حياته الروحية. ويستخدم الباحث في هذا البحث منهج التحقيق النقدي، وذلك بإخراج النص مع إجادة القراءة عن تدبر وحسن فهم وتصحيح ما فيها من الأخطاء مع الإشارة في الهامش وإلى ما هو مكتوب في الأصل. بعد تحليل النص ظهرت نتائج البحث فيما يلى: إنّ مخطوطة البركة السّيلانيّة إحدى المؤلّفات الشّيخ يوسف الماكاساري من حوالي ثلاثة وعشرين (23) رسالة، وهي تبحث عن قضية التصوّف من ناحيته العمليّة التي تتضمّن الذكر وأنواعه وكيفيّته وفضيلته وما يتعلّق به من التّوبة. وهذه النص مليئة بالآيات القرآنيّة والأحاديث القدسيّة والنّبويّة وأقوال العلماء.
{"title":"البركة السيلانية للشيخ يوسف المكاساري (1627-1699 مـ) دراسة وتحقيق","authors":"Ali Saputra","doi":"10.15408/AL-TURAS.V20I2.3768","DOIUrl":"https://doi.org/10.15408/AL-TURAS.V20I2.3768","url":null,"abstract":"من المعروف أن الدراسة الفيلولوجية إحدى الدراسات اللغوية والأدبية، والغرض من هذه الدراسة الكشف عن العلوم والمعارف والإحبار وغيرها. وفي هذا الصدد، قام الباحث بالدراسة الفيلولوجية على رسالة البركة السيلانية للشيخ يوسف الماكاساري تحت عنوان: الشيخ يوسف المكاساري، البركة السيلانية: دراسة وتحقيق. وهذا البحث منحصر على تحقيق النص والكشف على محتويات النص. وهذه الدراسة لها أهميتها بالنسبة إلى مؤلف الرسالة ومحتوياتها معا. وذلك لأن مؤلفها يعني: الشيخ يوسف الماكاساري أحد الصوفيين الإندونيسيين لذي كان له دور هام في تطور التصوف الإسلامي بإندونيسيا. وأما بالنسبة إلى محتويات الرسالة فذلك لما تتضمنته الرسالة من القضايا الصوفية العملية التي يحتاج إليها كل من أراد أن يسلك الطريقة الصوفية في حياته الروحية. ويستخدم الباحث في هذا البحث منهج التحقيق النقدي، وذلك بإخراج النص مع إجادة القراءة عن تدبر وحسن فهم وتصحيح ما فيها من الأخطاء مع الإشارة في الهامش وإلى ما هو مكتوب في الأصل. بعد تحليل النص ظهرت نتائج البحث فيما يلى: إنّ مخطوطة البركة السّيلانيّة إحدى المؤلّفات الشّيخ يوسف الماكاساري من حوالي ثلاثة وعشرين (23) رسالة، وهي تبحث عن قضية التصوّف من ناحيته العمليّة التي تتضمّن الذكر وأنواعه وكيفيّته وفضيلته وما يتعلّق به من التّوبة. وهذه النص مليئة بالآيات القرآنيّة والأحاديث القدسيّة والنّبويّة وأقوال العلماء.","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41676763","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstrak Tulisan ini mencoba mengemukakan mengenai hakikat kebudayaan Nuswantara dalam kaitannya dengan Islam sebagai rahmatan lil ngalamin . Upaya te9rsebut dilakukan dengan menggunakan beberapa macam pendekatan: pendekatan historis, semiotik, dan feminis;sehingga dapat menemukan fakta baru yang sebelumnya belum pernah mengemuka. Pendekatan historis memperhatikan literatur-literatur berbagai bangsa yang terindikasi pernah melakukan interaksi dengan Nuswantara seperti bangsa Semit (dalam hal ini Arab), Cina, dan Asian Selatan. Pendekatan tersebut berhasil menunjukkan adanya keterpengaruhan budaya-budaya lokal di beberapa wilayah di Nuswantara oleh budaya bangsa- bangsa asing itu yang dibagi ke dalam tiga pola: Pola Aceh-Sumatera (PAS) yang didominasi budaya Arab, Pola Sulawesi- Maluku (PSM) yang didominasi Arab-Cina, dan Pola Pulau Jawa (PPJ) yang menyatukan budaya Arab, Cina, dan Asia Selatan. Pendekatan Semiotik menggali simbol-simbol yang muncul dari interaksi antara bangsa tersebut sehinga ditemukan fakta bahwa simbol-simbol yang ada seperti Sanskerta dan Cina merupakan simbol transmisi sistem petanda Islam. Pendekatan feminisme mengupas berbagai macam fenomena dalam kebudayaan Nuswantara dari sudut feminim- maskulin. Pendekatan ini berhasil mengukuhkan bahwa Islam sebagai rahmatan lil ngalamin terjewantahkan dalam jiwa masyarakat Nuswantara yang memuliakan olah-rasa sebagai ekslporasi kenyataan feminitasnya.---Abstract This paper tries to present the cultural fact of Nuswantara in relation to Islam as rahmatan lil ngalamin.This effort is done by using several kinds of approaches: historical approach, semiotic, and feminist; so that it can find new facts that had previously not been shown.The historical approach notice the literatures of many races which had a interaction with Nuswantara such as Semitic race (in this case Arabic race), Chinese, and South Asian.The results showed the presence of various local cultures influenced by foreign nations culture that is divided into three patterns: Pattern Aceh-Sumatra (PAS), which is dominated by Arab culture, patterns of Sulawesi-Maluku (PSM), which is dominated by Arab-Chinese, and Patterns Java (RPM) that combines these culture: Arabic, Chinese, and South Asia. Semiotic approach excavates symbols emerge from the interaction between the races which discovers the fact that symbols of Sanskrit and Chinese are symbols of Islam transmission system. Feminism approach analyzes a wide range of phenomena which is showing in Nuswantara cultur on feminine-masculine view. This approach works to strengthen that Islam as rahmatan lil ngalamin shows in Nuswantara people that honor the soul-felt as a exploration of their feminities.
{"title":"Fenomenologi Sejarah Nuswantara","authors":"Herman Sinung Janutama","doi":"10.15408/BAT.V20I1.3743","DOIUrl":"https://doi.org/10.15408/BAT.V20I1.3743","url":null,"abstract":"Abstrak Tulisan ini mencoba mengemukakan mengenai hakikat kebudayaan Nuswantara dalam kaitannya dengan Islam sebagai rahmatan lil ngalamin . Upaya te9rsebut dilakukan dengan menggunakan beberapa macam pendekatan: pendekatan historis, semiotik, dan feminis;sehingga dapat menemukan fakta baru yang sebelumnya belum pernah mengemuka. Pendekatan historis memperhatikan literatur-literatur berbagai bangsa yang terindikasi pernah melakukan interaksi dengan Nuswantara seperti bangsa Semit (dalam hal ini Arab), Cina, dan Asian Selatan. Pendekatan tersebut berhasil menunjukkan adanya keterpengaruhan budaya-budaya lokal di beberapa wilayah di Nuswantara oleh budaya bangsa- bangsa asing itu yang dibagi ke dalam tiga pola: Pola Aceh-Sumatera (PAS) yang didominasi budaya Arab, Pola Sulawesi- Maluku (PSM) yang didominasi Arab-Cina, dan Pola Pulau Jawa (PPJ) yang menyatukan budaya Arab, Cina, dan Asia Selatan. Pendekatan Semiotik menggali simbol-simbol yang muncul dari interaksi antara bangsa tersebut sehinga ditemukan fakta bahwa simbol-simbol yang ada seperti Sanskerta dan Cina merupakan simbol transmisi sistem petanda Islam. Pendekatan feminisme mengupas berbagai macam fenomena dalam kebudayaan Nuswantara dari sudut feminim- maskulin. Pendekatan ini berhasil mengukuhkan bahwa Islam sebagai rahmatan lil ngalamin terjewantahkan dalam jiwa masyarakat Nuswantara yang memuliakan olah-rasa sebagai ekslporasi kenyataan feminitasnya.---Abstract This paper tries to present the cultural fact of Nuswantara in relation to Islam as rahmatan lil ngalamin.This effort is done by using several kinds of approaches: historical approach, semiotic, and feminist; so that it can find new facts that had previously not been shown.The historical approach notice the literatures of many races which had a interaction with Nuswantara such as Semitic race (in this case Arabic race), Chinese, and South Asian.The results showed the presence of various local cultures influenced by foreign nations culture that is divided into three patterns: Pattern Aceh-Sumatra (PAS), which is dominated by Arab culture, patterns of Sulawesi-Maluku (PSM), which is dominated by Arab-Chinese, and Patterns Java (RPM) that combines these culture: Arabic, Chinese, and South Asia. Semiotic approach excavates symbols emerge from the interaction between the races which discovers the fact that symbols of Sanskrit and Chinese are symbols of Islam transmission system. Feminism approach analyzes a wide range of phenomena which is showing in Nuswantara cultur on feminine-masculine view. This approach works to strengthen that Islam as rahmatan lil ngalamin shows in Nuswantara people that honor the soul-felt as a exploration of their feminities.","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49191012","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstrak Tulisan ini mencoba menganalisa tentang pencitraan Sunan Ampel, termasuk makam, mesjid, sumur, dan Pasar yang berkaitan dengan Sunan Ampel dalam tiga direktori online di internet, dan pengaruh pencitraan tersebut terhadap bagi para pengunjung yang pernah menggunakannya. Dengan menggunakan konsep “Komunitas, liminality dan tiga ruang” dari Turner, situs Sunan Ampel dianggap sebagai ruang perpaduan antara pariwisata dan ziarah yang tidak jelas, kabur dan dicap kurang baik. Hal ini juga berdampak pada adanya anggapan bahwa situs tersebut merupakan tempat mistis, berbau kematian dan kultus terhadap Sunan Ampel. Proyeksi wisata terhadap situs tersebut juga akan berdampak pada nilai ekonomis dan historis. Akibat dari proyeksi tersebut adalah munculnya paradoks antar fungsi ziarah dengan apa yang terjadi di lapangan. Niat ziarah yang suci akan bergeser menjadi pariwisata, perdagangan, migrasi, ekspresi nasionalisme, munculnya diaspora, maysarakat yang suka takhayul dan hal buruk lainnya.---Abstracts This paper is to analyze “image” of Sunan Ampel, including Ampel tombs, mosque, wells, and market, projected within the three online directories and the possible impacts of this use on different visitors. By using Turner’s concept “communitas”, liminality, and third space, Sunan Ampel site is also considered as a space in which the ties between tourism and pilgrimage are unclear, blurred, and poorly classified. This relationship has also resulted in possible potentialities on how that site has projected mysticism, death, and apophantic nature of Sunan Ampel. The changing projection of the site will be also highlighted in the context of economic and historical spheres. The consequence of such interpretation is that Sunan Ampel could be empty vessel in which the interpretative battle and representations are continuously contested. “Sacred pilgrimage” to Sunan Ampel, finally, overlaps with tourism, trade, migration, expression of nationalism, creation of diasporas, imagining communities, and others.
{"title":"Pilgrimage to Sunan Ampel: From “Communitas” to Contested Space","authors":"Achmad Fawaid","doi":"10.1692/1062","DOIUrl":"https://doi.org/10.1692/1062","url":null,"abstract":"Abstrak Tulisan ini mencoba menganalisa tentang pencitraan Sunan Ampel, termasuk makam, mesjid, sumur, dan Pasar yang berkaitan dengan Sunan Ampel dalam tiga direktori online di internet, dan pengaruh pencitraan tersebut terhadap bagi para pengunjung yang pernah menggunakannya. Dengan menggunakan konsep “Komunitas, liminality dan tiga ruang” dari Turner, situs Sunan Ampel dianggap sebagai ruang perpaduan antara pariwisata dan ziarah yang tidak jelas, kabur dan dicap kurang baik. Hal ini juga berdampak pada adanya anggapan bahwa situs tersebut merupakan tempat mistis, berbau kematian dan kultus terhadap Sunan Ampel. Proyeksi wisata terhadap situs tersebut juga akan berdampak pada nilai ekonomis dan historis. Akibat dari proyeksi tersebut adalah munculnya paradoks antar fungsi ziarah dengan apa yang terjadi di lapangan. Niat ziarah yang suci akan bergeser menjadi pariwisata, perdagangan, migrasi, ekspresi nasionalisme, munculnya diaspora, maysarakat yang suka takhayul dan hal buruk lainnya.---Abstracts This paper is to analyze “image” of Sunan Ampel, including Ampel tombs, mosque, wells, and market, projected within the three online directories and the possible impacts of this use on different visitors. By using Turner’s concept “communitas”, liminality, and third space, Sunan Ampel site is also considered as a space in which the ties between tourism and pilgrimage are unclear, blurred, and poorly classified. This relationship has also resulted in possible potentialities on how that site has projected mysticism, death, and apophantic nature of Sunan Ampel. The changing projection of the site will be also highlighted in the context of economic and historical spheres. The consequence of such interpretation is that Sunan Ampel could be empty vessel in which the interpretative battle and representations are continuously contested. “Sacred pilgrimage” to Sunan Ampel, finally, overlaps with tourism, trade, migration, expression of nationalism, creation of diasporas, imagining communities, and others.","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42268758","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstrak Jubran Khalil Jubran (1883-1931) adalah seorang tokoh sastra Arab Modern. Namun karena ia tinggal di perantauan Amerika, akulturasi budaya dirinya pun terjadi, sesuai tradisinya di Barat, ia hanya menggunakan dua suku kata yaitu Khalil Jubran. Akan tetapi orang Amerika kesulitan melafalkan huruf kha ( خ) dari nama Khalil ( خليل ), maka lafalnya kemudian menjadi Kahlil. Transliterasi ini keliru dan tidak ada nama Arab yang ditulis sebagai Kahlil ) كهليل ). Namun Khalil menggunakannya untuk memberi kemudahan masyarakat menyebut namanya tanpa kesulitan. Sedangkan perubahan nama Jubran menjadi Gibran terjadi karena proses peralihan dialek. Diantara kontribusi sastra Arab yang sempat ia berikan adalah memperkaya keragaman sastra dengan puisi dan prosa liriknya, menyebarkan aliran simbolik dan mengangkat suara-suara kemanusiaan yang terzhalimi. Melalui karya itulah ia menyuarakan rasa cinta dan kerinduannya akan keadilan sejati sampai akhir hayatnya---Jubran Khalil Jubran(1883-1931)was a prominent figure in modern Arabic literature. According to the West tradition, he only uses two syllables, namely Khalil Jubran. Bu tthe Americans difficulty pronouncing the letter kha ( خ) of the name Khalil ( خليل ), then the pronunciation then becomes Kahlil. Actually, transliteration is wrong and there are no Arabic names are written as Kahlil ( كهليل ). But Khalil used it to ease the public naming him without any difficulties. Meanwhile, the name of Jubran changes to Gibran because of transitioning dialect. Among his contributions to the Arabic literary are enrich the diversity of literature with poetry and prose lyrics, spreading flow of symbolic and voicing of oppressed people. Through his work, he voiced a sense of love and longing for true justice until his death.
{"title":"جبران خليل جبران في تطوير الأدب العربي الحديث","authors":"كرلينا هلمانيتا","doi":"10.15408/BAT.V20I1.3748","DOIUrl":"https://doi.org/10.15408/BAT.V20I1.3748","url":null,"abstract":"Abstrak Jubran Khalil Jubran (1883-1931) adalah seorang tokoh sastra Arab Modern. Namun karena ia tinggal di perantauan Amerika, akulturasi budaya dirinya pun terjadi, sesuai tradisinya di Barat, ia hanya menggunakan dua suku kata yaitu Khalil Jubran. Akan tetapi orang Amerika kesulitan melafalkan huruf kha ( خ) dari nama Khalil ( خليل ), maka lafalnya kemudian menjadi Kahlil. Transliterasi ini keliru dan tidak ada nama Arab yang ditulis sebagai Kahlil ) كهليل ). Namun Khalil menggunakannya untuk memberi kemudahan masyarakat menyebut namanya tanpa kesulitan. Sedangkan perubahan nama Jubran menjadi Gibran terjadi karena proses peralihan dialek. Diantara kontribusi sastra Arab yang sempat ia berikan adalah memperkaya keragaman sastra dengan puisi dan prosa liriknya, menyebarkan aliran simbolik dan mengangkat suara-suara kemanusiaan yang terzhalimi. Melalui karya itulah ia menyuarakan rasa cinta dan kerinduannya akan keadilan sejati sampai akhir hayatnya---Jubran Khalil Jubran(1883-1931)was a prominent figure in modern Arabic literature. According to the West tradition, he only uses two syllables, namely Khalil Jubran. Bu tthe Americans difficulty pronouncing the letter kha ( خ) of the name Khalil ( خليل ), then the pronunciation then becomes Kahlil. Actually, transliteration is wrong and there are no Arabic names are written as Kahlil ( كهليل ). But Khalil used it to ease the public naming him without any difficulties. Meanwhile, the name of Jubran changes to Gibran because of transitioning dialect. Among his contributions to the Arabic literary are enrich the diversity of literature with poetry and prose lyrics, spreading flow of symbolic and voicing of oppressed people. Through his work, he voiced a sense of love and longing for true justice until his death.","PeriodicalId":33743,"journal":{"name":"Buletin AlTuras","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45141559","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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