The Contributions of Muhammad Naqib Al-Attas in the Islamization of the Contemporary Islamic World

In the modern era, in the face of adherence to tradition and development, Islamic education has always been in a state of imbalance and dilemma: those who adhere to tradition believe that sciences outside religious books are not religious sciences but rather secular sciences, unworthy or unappreciated. As a result, the traditional education system is unable to cultivate talents suitable for social development; Whereas secular education follows the Western education model, which emphasizes only the indoctrination and teaching of applied disciplines, and ignores values education—leading to the development of social material and culture, the decline of civilization, the decline of morals, an increase in crime, and other modern social ills.

Naskah-Naskah Karya K.H. Ahmad Rifa'i Kalisalak di Kabupaten Wonosobo

K.H. Ahmad Rifa’I is one of the scholars in Indonesia who until now has loyal followers and spreads in various regions. One of the da'wah that he taught was to write religious books. The manuscript is still used by the congregation. One of the storage areas for manuscripts by K.H. Ahmad Rifa’i is in Wonosobo, at the house of K.H. Amin Ridlo (Rifa’iyah figure). Some of the manuscripts are thought to have not been disclosed. This study aims to reveal the manuscripts of K.H. Ahmad Rifa’i Kalisalak in Wonosobo kept by K.H. Amen Ridlo. This qualitative descriptive research was carried out with inventory and transmedia activities of the manuscript. Based on the data collection, there were 14 manuscripts by K.H. Ahmad Rifa’i and also the work of his students that have been successfully transferred to the media. These manuscripts contain various titles and themes, and some of them are in accordance with the inventory list that has been compiled by the Rifa’iyah organization.

The Birth of a Successful Prayer Book

The vast project to reconstruct a history and geography of the spread of the Dalāʾil al-Khayrāt necessarily involves looking into the beginnings of the prayerbook’s manuscript transmission. Composed in Morocco before 869/1465, the prayerbook was already known in the Eastern Maghreb from the mid-11th/17th century. It then reached Turkey and the rest of the Mashriq. After that it found its way to Central, South and Southeast Asia. Returning to the core of the book’s diffusion, this article questions the existence of an autograph copy of Dalāʾil al-Khayrāt. How was the manuscript tradition of one of the most copied religious books in pre-modern times established? This article also poses essential questions about the work of the actors (copyists, illuminators) responsible for the diffusion of the book in its early days.

Religious Subcultures and Reading Culture

For religious subcultures, the reading of religious books was of great importance, even for Roman Catholics, renowned for their ritual-mindedness and the prevailing limitations in terms of religious reading for laypeople. This article aims to reveal the extent to which the status and role of a subculture affected the printing history and reception of religious books. The Post-Reformation Low Countries – split into the South, where the Catholics were a dominant culture, and the Dutch Republic in the North, where they were a subculture – provides an excellent case study. A very popular meditation book serves as the source for the study, namely Sondaechs Schoole (Sunday school) (1623).

Illuminated Manuscripts: Secular

Illuminated manuscripts with non-religious content—texts on literature, medicine, science, warfare, geography, hunting, and history—typically derive from illuminated Classical and Late Antique texts. Over time, the direct, explicatory images accrued additional features and sometimes transformed into full miniatures with settings and humans performing actions or demonstrating effects. Artists relied mostly on convention and formulae but can be occasionally glimpsed responding to the necessity of producing an original image. As with religious books, secular programs can be analyzed to discern particular agendas, usually of commissioners or intended recipients, while the books themselves had practical application—instructions on building a siege machine or what plant not to consume—as well as serving as luxury products for reading, presentation, even performance.

The Book as Object of Lay Devotion in Late Medieval Transylvania (Fifteenth-Sixteenth Centuries)

"Research on late-medieval religiosity in Central and Western Europe has shown that religious books were not only possessed, but also read, and sometimes even copied or disseminated by laymen. The need for a better definition of the relationship between the laity and the religious text leads to the formulation and intensive discussion of concepts such as devotional reading, culture of religious reading, or vernacular theology. Several examples of works that belonged to late-medieval Transylvanian laymen suggest the opportunity and, at the same time, the need to ask whether similar dynamics of pious behaviour can be discussed in their case. In order to provide a convincing answer, this study proposes an analysis of these books from at least three perspectives: theme, language, formal characteristics. The most interesting information is offered, however, by property notes, which suggest that the devotional potential of the book was not activated by reading, but rather by donation. By offering solutions to the everyday necessities of ecclesiastical institutions, these gifts were designed to ensure personal salvation as well. In order to support this hypothesis, I will also address another category of sources from which mentions regarding this kind of donations can be recovered, i.e. last wills. Keywords: religious books, devotional practices, pious donations, last wills, laity "

The Movable Heritage of Drăghia

The movable heritage of the Drăghia village, Maramureș County, is still around today thanks to a handful of people who diligently tended to the aged objects forsaken long ago. The old wooden church, built in 1706, is today a museum in which some of the age-old ritual objects, as well as other type of objects, are conserved. The decorations of the church, an important aspect over time, include various objects which today can be considered movable heritage. In this regard, the icons or paintings were highlighted by decorating them with decorative towels, woven by the village’s women. Other cloths, rugs and mats were also used for „dressing” the church. We will open the list of movable heritage objects with the key to the church, and tell its over 300-years old story. The icons, religious books, royal doors, banners, thurible, the two choir pews, the church bells, and the priest robes will complete our study. On the other hand, you can find an old shirt, a towel, a bench or some other object kept out of respect for their ancestors in almost every house in the village. The Radu families have impressive collections, having establishes a so-called personal museum.

ENGLISH: Warm and Cold Sources of Conflict and Conflict Resolution in Abrahamic/Semitic Traditions

All the three Abrahamic religions are considered as the monotheistic sources of violence around the globe. The Bible, both the Old and the New Testaments are criticized for encouraging radical religiosity, chauvinism and othering leading to violence in the name of religion while the Quran is blamed for promoting highly political religion which encourages violence in the name of Jihad. Both the militant movements affiliated to these religions and their leftist critics cherry-pick the verses of these holy books and demonstrate them as the religious grounds of radicalism leading to violent extremism. The current endeavor highlights such “warm” sources from the main religious books of these religions which can be/are used to promote violence and become sources of conflicts. It is opined that such sources are highly contextual, and not meant to be generalized in every situation. On the other hand, “cold” sources from these religious books are also unearthed as the timeless teachings of these religions which are both eternal and meant to be propagated to general public for the nurturing the society on peaceful and cooperative grounds so that they avoid conflicts in the first place and even if conflicts do arise, resolve them nobly.

تطبيق طريقة سوروكان في تعليم كتب التراث

This research started from learning at Al-Badriyah Islamic Boarding School which since established applying Sorogan Method in some lesson kitab turats, the students and the graduates proved to have the ability to understand the Qur'an and religious books needed in the community, therefore the graduates of Al-Badriyah Islamic Boarding School have a role in religious field in society, and some graduates have successfully established educational institution, this proves that the study of book in Al-Badriyah Islamic Boarding School done well, one way learn kitab turats in this Islamic Boarding School using the Sorogan Method. This study aims to know and analyze: 1). the implementation of Sorogan Method in Al-Badriyah Islamic Boarding School Sundak Rarang East Lombok. 2). the students ability in reading kitab turats by using Sorogan Method at Al-Badriyah Islamic Boarding School Sundak Rarang East Lombok from 2014 until 2017. This research is a case study research using qualitative research approach, that is research which have characteristic that its data is natural phenomenon and oral information. Data collection techniques use observation, interviews, and documentation. Based on the results of the research can be concluded that: 1). The implementation of the Sorogan method is realized with two ways. (a). One student called to go forward to become readers and mean while other friends listening then explained by teacher, all students get turn to progressing to become a reader and not all students get a turn in a meeting of learning but usually the reader 2 to 3 students because of time limitations, while the student who have not got a turn at the learning meeting will get a turn in the next week. The students read the book in his study in front of the teachers then on the sidelines of the reading student sometimes he was asked by his teacher about how to read nahwu and sharafnya, after then teacher give explanation about the discussion at that time. 2). While the ability of students in reading kitab turats with sorogan method is very good and continue to increase because the student continue to get improvements and additional knowledge in reading the kitab turats, but the number of students who follow lesson in particular lesson kitab turats with sorogan method less.