印尼当代古兰经石刻:古兰经大理石手稿的接受美学

Shinta Nurani, Luthfi Maulana
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摘要

本文对古兰经大理石手抄本及其审美接受手抄本的意义进行了探讨。研究的类型是实地研究,研究地点是Masjid Al-Muhtaram, Kajen, Pekalongan Regency,作为储存大理石石头手稿的地方。本研究采用伊瑟尔的接受理论。因此,本研究的结果是(1)努尔·希达亚特·西巴制作的大理石《古兰经》手抄本,始于2011年至2021年。它有13盎司的古兰经,由大理石制成,尺寸为60 x 90厘米,大理石厚度为2厘米。它也写着美丽的阿拉伯茶和金色包裹在每一个阿拉伯茶。(2)这些手稿提供了三种审美接受意义。首先,《古兰经》作为一本圣书的客观意义必须通过美丽的媒介来保存,作为对《古兰经》伟大的一种欣赏。其次,表达意义被用作伊斯兰教“达瓦”的媒介,对于那些看到和阅读它的人来说,灵性增加了信仰和宗教方面。第三,纪录片作为一种习惯形式,在日常生活中始终与《古兰经》互动的意义。
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Contemporary Qur’anic Lithography in Indonesia: Aesthetic of Reception of the Marble Al-Qur’an Manuscript
This study discusses the marble manuscripts of the Al-Qur’an and the meaning of its aesthetic reception manuscripts. The type of research is field research with the research locus at Masjid Al-Muhtaram, Kajen, Pekalongan Regency as a place to store the marble stone manuscripts. This study used Wolfgang Iser’s reception theory. Therefore, the results of this study are (1) the marble stone Manuscript of the Qur’an made by Nur Hidayat Siba that started in 2011 until 2021. It has reached 13 juz of Qur’an derived from marble measuring 60 x 90 cm with a marble thickness of 2 cm. It is also written with beautiful khat and gold colour wrapping on every khat. (2) Those manuscript provides three meanings of aesthetic reception. First, the objective meaning of the Qur’an as a holy book must be preserved through beautiful media as a form of appreciation for the greatness of the Qur’an. Second, the expressive meaning is used as a medium of Islamic da’wah, and spirituality increases faith and religious aspects for those who see and read it. Third, the meaning of documentary as a form of habitus to always interact with the Qur’an in everyday life.
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