This research is aimed to dismantle and to reveal the religious moderation values from a local legacy of a Muslim cleric/kyai’s reflective thought written in a Javanese-Arabic poem (syiir) “Tanpo Waton†authored by KH. Muhammad Nizam As-Shofa, a local kyai and a spiritual master of the Naqsyabandiyyah Kholidiyyah sufi order. What remains interesting in this syiir is that it has been inaugurated by the national figure of pluralism as well as the fourth president of Indonesia, KH. Abdurrahman Wahid (Gus Dur) through his popular melodious chanting. This is a qualitative-descriptive research. Data collection in this study uses documentation, with a content and discourse analysis technique through the lens of religious moderation concept as the currently Indonesian grand narrative campaign for religious harmony. The analysis then entails the production of data in which there are textual and contextual meaning implied within the syiir which emphasizes how important it is to stick with the values of religious moderation for building Indonesian harmony and strengthening national unity within diversity. The religious moderation narrative within the syiir indeed embeds the values of nationalism, tolerance, non-violence and local wisdom respect. Such values are among the pivotal elements to teach and disseminate towards Indonesian generations for the sake of Indonesian harmony.
The development of Quranic translation in Indonesia generally showed the total adoption of the fixed theological words and phrases of the Arabic-Qur’an as loanword in the translation work. For some local communities, it does not make them easier in understanding the messages of the Quran through its “untranslated” words and phrases. So, some parties within Muslim communities tried to translate them using the local language. Cakepan Suci Al-Qur'an Salinan Ring Basa Bali by I Wayan Rupa Mengwi is one of the Qur’an translation into local languages, it is the first Balinese translation of the Qur’an, which prefer to translate them rather than to borrow them in translation. But it remains questions how the author vernacularized some “fixed theological terms and phrases” of the Arabic-Qur’an into Balinese and why did he chose to “translate” them rather than to “borrow” them in his translation work? The result showed that (1) it used terminological approach to vernacularize some fixed terms and phrases, (2) The special appeal of using Balinese words and phrases when translating selected Qur'anic words and phrases is to reflect typical local beliefs (Balinese), as well as to carry out da'wah through a socio-cultural approach. Even though, this pattern reflects the platform and strategy of international Ahmadiyya movement through the translation of the Qur'an, but this work is not connected formally under the organization program of Ahmadiyya.
The paper discusses the teachings of nationalism by KHR. Ahmad al-Hadi bin Dahlan al-Falaky in his poems. This research tried to explore aspects of local wisdom and accordingly to figure out the values of nationalism within the poems of a traditional Kiai living in the Balinese society where the majority were Hindu’s people. Data were primarily sourced and collected from “Kumpulan Sya’ir KHR. Ahmad al-Hadi bin Dahlan al-Falaky (1895-1976).”It uses discourse analysis to reveal the meaning of the poems. This finding shows that the poems firmly teach and emphasize the values of nationalism to society. In this regard, such values are vital to fostering the people’s nationalism for living side by side and in harmony with “the others” in the Balinese local context to the Indonesian national context and dealing with the challenging globalized ways of life.
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