Denah Rumah

2021

In this paper, I will juxtapose the socio-economic histories of two Austronesian communities in order to highlight the working of a key cultural concept, “house” or rumah, in both communities in the face of encroaching contemporary state and market forces. The communities under consideration are an Iban longhouse community of Sarawak and a Paiwan community of Southern Taiwan. Both group honored a kind of precedence in terms of land occupancy and the utilization of natural resources. Both group follow a rather fundamental cognatic principle in kinship recognition, household division and property transmission. While a comprehensive comparison of the two on so complex a subject is apparently way beyond the scope of a conference paper, I choose here to focus on the interplay of state policy (both colonial and independent) and market force on land tenure and land utilization among the two communities, and hope to demonstrate the upholding of the notion umah as a value in these peoples mo...

Nature: National Academic Journal of Architecture

Abstrak_Dalam catatan sejarah, wilayah Kampar pernah menjadi wilayah Rantau (Hilir) dari wilayah Luhak Limapuluh Koto yang merupakan wilayah Darek (Hulu), di mana kedua wilayah ini dihubungkan oleh Sungai Kampar. Wilayah Kampar juga pernah menjadi bagian wilayah Sumatera Tengah, dan pernah dua kali berpisah; pertama oleh pemekaran yang dilakukan oleh Pemerintah Kolonial Belanda dan kedua oleh Presiden Soekarno setelah pemberontakan PRRI-Permesta dikalahkan. Bahkan kedua wilayah ini berbagi sejarah di masa klasik, terutama sejarah Kerajaan Melayu Tua, Kerajaan Sriwijaya, Kerajaan Dharmasraya, dan Kerajaan Malayupura, hingga masa Kesultanan Pagaruyung. Secara arsitektur, Rumah Lontiok di Kampar dan Rumah Gadang di Limapuluh Koto secara sekilas memiliki hubungan dan banyak kesamaan. Bagaimana keterkaitan karakteristik arsitektur antara keduanya?. Tujuan penelitian ini adalah untuk menemukan keterkaitan antara kedua rumah tradisional tersebut. Penelitian ini menggunakan metode kualitati...

Refleksi Jurnal Filsafat dan Pemikiran Islam

This article explores Rumi's mahabbah concept. Currently, in society, the concept of love is degrading in meaning, resulting in its constriction. This is because the concept of mahabbah, which we usually refer to as "love," is unfamiliar to the general population. In general, society equates love with liking the other sex. Spite of the fact , Rumi asserts that love is not confined to that. The notion of love will be addressed in this study via the lens of Jalaluddin Rumi, specifically the nature of love and its application in life. The findings of this study provide an outline of the type of love that people should possess: love powerful enough to cause someone to love their god.

Khutbah Jum'at Ingat Mati Agar Hati-hati, 2023

Bagi hati yang hidup pasti ia selalu merasa puas dan gembira serta bersyukur atas segala nikmat yang telah dicurahkan kepadanya. Rasa syukur yang dapat menumbuhkan kesadaran, sadar apa yang dikatakan bahwa ini dan itu adalah milik saya yang pada hakekatnya adalah titipan Allah semata.

The book of Walayat, 1975

Excerpt 1: The subject of "Walayat" is discussed in this article. Someone may ask: Why and what for? The answer is that it is the first and foremost of the seven pillars of Islam and it is through this and the wali that the true knowledge of the rest (of the pillars) can be obtained. It is walayat indeed in which obedience and love for God, the Prophet and the true Imām are talked about and it is in the light of walÀyat, that it is established that the wali-i amr or the custodian of the Divine command is always living and present in this world. This excerpt has been taken from page 1 Excerpt 2: The first proof of the Imām’s walāyat, friendship and love, is the verse: “Verily, your walī is Allāh and His Messenger and those who believe and establish prayer, and give zakāt while they are in rukū (bowing down).” (5:55). During the time of revelation, nobody had given zakāt in the state of rukū, nor is there an explicit injunction to give this special zakāt. It was only an accident that Mawlā ʿAlī was in the state of rukū when a poor man begged and the Imām gave him his ring. Thus, referring to this event, his walāyat has also been incumbent in addition to that of God and the Prophet. Now, with respect to the question of why this meritorious deed of the Imām is mentioned in the plural form, the answer is that Mawlā ʿAlī is the father of the Imāms, therefore, in his word and deed are included all those holy Imāms who are going to come to this world till the Resurrection, as it is said about Ḥaz̤rat Ibrāhīm: “Verily, Ibrāhīm was an ummat (nation) obedient to Allāh, by nature upright.” (16:120). This excerpt has been taken from page 14

Indonesia, 1996

for my family