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Editor-in-chief
Choirul Fuad Yusuf
Managing Editor
Fakhriati
Editorial Board
Abd. Rachman Mas’ud (Ministry of Religious Affairs, The Republic of Indonesia)
Edwin Wieringa (University of Cologne, Germany)
Annabel Teh Gallop (British Library, United Kingdom)
Nico J.G. Kaptein (Leiden University, Netherlands)
Achadiati Ikram (University of Indonesia, Indonesia)
Azyumardi Azra (State Islamic University of Syarif Hidayatullah Jakarta, Indonesia)
Imam Tholkhah (Ministry of Religious Affairs, The Republic of Indonesia)
Atiq Susilo (State Islamic University of Syarif Hidayatullah Jakarta, Indonesia)
Editors Shirley
Baker Lukmanul
Hakim Ayang
Utriza Yakin Adlin
Sila
Ridwan Bustamam
Masmedia Pinem
Reza Perwira
Arif Syibromalisi
Asistant Editors
M. Nida Fadlan
Kusnanto
Front Cover: The image is fully adopted from the image in the article of A Taqr³§ for a
Nineteenth Century Indonesian Manuscript
The focus of this journal is to provide readers on understanding of Indonesia and

International affairs related to religious literature and heritage and its present
developments through publication of articles, research reports, and books reviews.
Heritage of Nusantara specializes in religious studies in the field of literature either
contemporarily or classically and heritage located in Southeast Asia. This journal
warmly welcomes contributions from scholars of related disciplines.
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TABLE OF CONTENTS
A TAQR´¨ FOR A NINETEENTH CENTURY INDONESIAN

MANUSCRIPT
Nico J.G. Kaptein 1
QURANIC HERMENEUTICS AND SUFISM OF

SYAYKH ABD AL-QADIR AL-JILANI
Irwan Masduqi 13
SANAD AND ULAMA NETWORK OF

THE QURANIC STUDIES IN NUSANTARA
Zainul Milal Bizawie 23
THE APPLICATION OF ISLAMIC LAW IN INDONESIA:

BETWEEN OPPORTUNITIES AND CHALLENGES
Djawahir Hejazziey 45
THE GEGER BANTEN OF 1888:

AN ANTHROPOLOGICAL PERSPECTIVE OF 19TH
CENTURY MILLENARIANISM IN INDONESIA
Dadi Darmadi 65
GENEALOGY OF INDONESIAN ISLAMIC EDUCATION:

ROLES IN THE MODERNIZATION OF MUSLIM SOCIETY
Azyumardi Azra 85
THE DEVELOPMENT OF TAHFIZ QUR'AN MOVEMENT

IN THE REFORM ERA IN INDONESIA
Muhammad Sofyan 115
SOUTHEAST ASIAN MUSLIM WA¢A°IYYAH IN THE

GLOBAL ERA
Syahrin Harahap 137
SANAD AND ULAMA NETWORK OF
THE QURANIC STUDIES IN NUSANTARA
Zainul Milal Bizawie

Yayasan Compass Indonesiatama Jakarta
milalbz@yahoo.com
Abstract
In several studies related to the development of Qur'anic studies, especially in
the field of interpretation, implicit questions remain unanswered on current
connectivity and the authority of science in the Qur'anic studies as well as the
capability of a person in compiling commentary or interpretation of the Qur’an
that has an effect on Islamic society in Indonesia. Interpretations of al Quran
today seems to be affected by various sources leading to polemics. According
to scholars in Nusantara, it can be understood that there is a connection with the
network of scholars based in the Middle East making the thoughts unseparated
from the cleric network. Therefore, to uncover a network of sciences and chain
of transmission lines (sanad) in Qur'anic studies is very important, particualrly
in understanding the intersection between Huffaz clerics and tarekats in the
dissemination of teaching the Qur'an.The study highlights that there is continuity
and correlation between Huffaz and tarekat scholars network in Nusantara.
However, at this time, the development of interpretation studies in Nusantara
seems to be increasingly departed and separated by the guards of Qur’an, tarekat
and the Islam community.
Keywords: History of Quranic exegesis, Tarekat, networks of scholars,
Tradition of Tahfiz
23 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 23

Sanad and Ulama Network of the Quranic Studies in NusantaraZainul Milal Bizawie
Abstrak
Dalam beberapa penelitian terkait perkembangan kajian al Qur’an khususnya
dalam bidang tafsir, secara tersirat menyisakan pertanyaan terkait arus
ketersambungan dan otoritas keilmuan dalam kajian al Qur’an serta
kapabilitas seseorang dalam menyusun tafsir atau penafsiran al Qur’an yang
telah berpengaruh pada masyarakat Islam di Indonesia. Kecenderungan
penafsiran-penafsiran al Qur±n pada saat ini, tampak mengusung atau
terpengaruh oleh sumber-sumber yang bervariasi sehingga memunculkan
berbagai polemik. Menurut ulama-ulama Nusantara dapat dipahami bahwa
ada koneksi dengan jejaring ulama yang berpusat di Timur Tengah, sehingga
pemikiran-pemikirannya juga tidak terlepas dari jejaring ulama tersebut.
Karenanya, mendedah suatu jejaring keilmuan dan jalur sanad dalam kajian
Al Qur’an sangat penting dilakukandalam memahami persinggungan antara
ulama Huffaz dan tarekat dalam diseminasi pengajaran al Qur’an.Stdudi ini
menggarisbawahi bahwa, terdapat kesinambungan dan korelasi antara
jejaring ulama penghafal al Qur’an dengan jejaring ulama tarekat di Nusantara.
Namun, saat ini, perkembangan kajian tafsir di Nusantara terlihat semakin
menjauh dan terpisah dengan para penjaga al Qur’an, dunia tarekat dan
masyarakat Islam.
Kata Kunci: Sejarah Tafsir, Tarekat, Jaringan Ulama, Tradisi Tahfiz
Introduction
Qur'anic Studies have coloured the history of the Islamic civilization.
The spread of Islam from the beginning of its appearance cannot be
separated from the primary sources of Islam, namely Qur'an. Therefore,
the history of Qur'anic Studies in Nusantara can be traced from the
introduction of Islam to Nusantara. In Nusantara, the development of
Qur'anic Studies is somewhat different from its development in the Arab
world, which is a decline in Qur'an. The difference is mainly due to
differences in cultural background and languages. In Nusantara, the
process of understanding the Qur'an started at first with the translation of
Qur'an into a Nusantara language (formerly: Javanese and Malay), then
continued with more extensive and detailed interpretation. The process
is of course in line with the process of Islamization in Nusantara, where
historians agree that Sufism and Tarekat became one of the prime mover.
Therefore, it can be said that the history of Quranic studies cannot be
separated from the development of the Tarekat in Nusantara.

The development of The Qur'anic Studies

Qur'anic Studies, especially the development of Indonesia's
interpretation, had previously been done by some Indonesianists, such
as R. Israeli and AH Johns (Islam in the Malay world: an Expletory survey
with the some references to Quranic exegesis, 1984), AH Johns (Quranic
Exegesis in the Malay world: In search of the profile, 1998). P. Riddell
(Earliest Quranic exegetical activity in the Malay speaking states, 1998)
(Farid: 2006).
Furthermore, significant research conducted by Howard M
Federspiel, "Popular Indonesian Literature of the Quran", which has been
reviewing about 60 books, including books of Jamaluddin Kafie, Oemar
Bakrie, Abu Bakr Atjeh, Joesoef Souyb, HAMKA, Ahmad Hassan,
Hashbi Ash-Shiddiqie, Mahmud Yunus, and Quraish Shihab. In terms of
books studied, Federspiel made a fairly comprehensive study because
these books cover various types related to the efforts of understanding
Qur'an, guidance books for students and wide community,
dictionary (index) of the Qur'an, Qur’an Exegesis, and the books related
to the ways in memorizing Qur'an.
Federspiel successed to cover the role of religious literature and its
influence in determining the direction of Muslims and other people in
Indonesia. According to him, the model of Qur’anic interpretation in
Indonesia is basically derived from the writers of the Muslim Middle East
a century ago. Books of Qur’an Exegesis in Indonesia are much assumed
as a result of translation of the past interpretations, or many works cited
much interpretations of the past. There are at least ten books of
commentary frequently used as a reference in the interpretations of
Indonesia, namely Tafsir Jauhari, Jalalain, Tafsir Ibn Kathir, Tafsir al-
Maragi, Tafsir al-Qasimi, Tafsir al-Razi, Tafsir al-Manar, Tafsir at-
Tabari, Tafsir al-Baidawi, and zilal fi Tafsir al-Qur'an.
However, Federspiel only discussed it started from Mahmud Yunus
period, whereas before known for some interpretations of the nation, it
was considered as the basic foundation of the bridge even tarjamah-
tafsiriyah efforts in the Malay world. As assumed by Azyumardi, much
historical development of intellectualism in Indonesia especially in the
17-18th centuries is forgotten by researchers. In fact, these centuries are

regarded as the most dynamic centuries in Indonesian Muslim

intellectual history. For example, a great scholar in Aceh, Abdul Rauf

al-Singkili (d. 1673), had popular with his great work in the field of
interpretation, Turjuman al-Mustafid. From the methodology of
interpretation, this study has not made any significant contribution
either. This happens because the first study focused more on literature
popularity with the basic distribution range of the literature. According
to Islah Gusmian, interpretation categories made by Federspiel are
useful in order to see the dynamics of writing commentary in Indonesia.
But in terms of grouping, it seems a bit chaotic. Additionally, Federspiel
constructs analysis with the political sphere, in contrast to studies that
use Yunan Yusuf methodological framework of interpretation
disciplines. Yunan in "the development of methods of interpretation in
Indonesia"(Pesantren Journal, 1991: 34) and "Characteristics of Qur’an
Exegesis in Indonesia 20th century" (Ulumul Qur’±n Journal, 1992: 50)
has analysed developmental characteristics of Qur’an Exegesis in
Indonesia. However, Yunan Yusuf only focuses on the works of the 20th
Century. (Yusuf: 1987).
While Islah Gusmian in his "The Treasury of Qur’an Exegesis in
Indonesia" does not follow conventional framework Exegesis analysts,
but the discourse analysis, to uncover the ideologies or interests which are
tucked technical diversity of writing and developing hermeneutics. Only
Gusmian research focuses on the works of Indonesian people in the era
of 1990 to 2000 and does not specify the complete commentaries of 30
chapters. Gusmian concludes that the authors commentators have diverse
scientific and uncovers various interests pursued in the work of
interpretation, so that the reader expects critical commentaries and is
able to unpack what is behind the work of interpretation. In his research,
Gusmian implicitly leaves the question on the authority and capability
of a person in preparing commentary or interpretation of the Qur’an that
will affect the future of Islam in the Indonesian society.
Regarding the implied authority and this capabilities, Farid F
Saenong in "Archaeology Qur’an Exegesis Thought in Indonesia:
Efforts Pioneers", stating that knowledge is something that historically,
so that it is traceable. Books or works have become the expression of
thought, experience, imagination or unconscious expression. Because

the Indonesian scholars emerge through various networks based on the

Middle East, his ideas cannot be separated from the network. According

to Farid, commentaries on the Middle East represent the times and

ideology respectively, so they illustrate the different understanding.
Therefore, understanding one of these sources also add to the
interpretation of thought in Indonesia. The emergence of multiple
interpretation in Indonesia also sparked friction between modernists and
traditionalists. Many popular Qur’an Exegesis are written by
modernists. This is understandable, given more traditionalist scholars to
dwell on social problems (fiqhiyah). The traditionalists can only be
proud of the Tarjuman al-Mustaf³d, Tafsir F±’i«ir Rahman and Al-Ibriz.
Therefore, to uncover a network of scientific and more specifically
in the chain of transmission lines Qur'an study is very important. So far,
there is no comprehensive study of the Middle East and networking
Nusantara scholars (Azra, 1994: 18), especially related correlation
Huffaz scholars networking with Tarekat scholars networking. The
development of Qur’an Exegesis in Nusantara looks increasingly distant
and separated by the Qur'an guards and Islamic societies. Although Azra
had peeling networking scholars in the 17th and into the 18th century, and
continued by Jajat Burhanuddin in the 19th and 20th, but did not attempt
to learn about the chain transmission lines or interrelation
comprehensively.
In a study of The Transmission of Islamic Reformism to Indonesia:
Networks of Middle Eastern and Malay-Indonesian Ulama in the
Seventeenth and Eighteen Centuries (1992), Azra stated that the
relationship between Nusantara with the Middle East since the 17th
century religious and scientific though it cannot be denied that the
political relations was also carried out mainly by the Ottomans. In
connection with what was raised by Azra, it can be concluded that the
study of the Middle East scholar thought transmission on the activity of
Indonesian scholars is still wide open to do. Azra research is useful to
provide information on the transmission of the teachings of Islam from
the Middle East to Indonesia.
But entering the 19th century, the development of Qur’an Exegesis
in Indonesia is no longer found as in earlier times. It happened because
some factors, including the assessment of the Qur’an Exegesis over the
centuries was limited to reading and understanding the existing book. In

addition, the pressure and the Dutch colonization which reached its peak
in the century, so the majority of scholars fled to remote villages and

established boarding schools as places where generations concentrated

to struggle. Scholars no longer focus on writing works but is more likely
to teach the works that have been written previously (Baidan, 2003: 79).
However, according to Jajat Burhanuddin in the "Ulama and
power: the struggle of Muslims in History Indonsia Elite", based on the
experience of Nahdlatul Ulama, scholars still hold a strong influence in
the Muslim community, especially in the religious life. Although the
reformists had attacked the authority of scholars and intellectual world
today is dominated by the reformists, but the majority of the Muslim
community still need to seek the advice of religious scholars. PPIM
(Centre of Islam and Society) survey results in 2004 and 2006 showed
that scholars have a role and strategic position within the Muslim
community.
In Muslim societies, referred scholars usually have networks of
knowledge and a clear chain of transmission. They are the Huffaz and
tarekat that had seemed to be kept away from the bustle of the
development of Islamic thought in Indonesia. In 2009-2010, the
Standing Committee of the Qur'an manuscripts ‘Pentashihan’’
conducted research on Huffaz biography in Indonesia. In the span of two
years, at least 26 biographies scattered Huffaz are studied in 4 areas
including Sumatera (10), Java (12), Sulawesi (2), and Nusa Tenggara
(2). Because of their spirit, the Huffazs maintain the authenticity of
Qur’anic verses which will be useful for the next generation. This study
uncovered some information related to the development of cultural
tradition in pesantren. The Huffazs dedicate in maintaining the Qur'an,
and the sanads strictly inherit through musy±fahah talaqq³ mechanism,
as well as programs and methods used for tahfiz.
Most of the findings of this study reinforce the conclusions and
findings of previous research. From the research, it is found that the
lives of the Huffaz illustrate how tahfiz tradition in Indonesia grows and
thrives in a boarding school culture, especially after a direct contact
between Nusantara scholars and scholars of the Middle East. Direct
contact then forming a series of inherited sanad is talaqq³ musy±fahah
in the pattern of teachers and students from one generation to
generation. Huffaz dedication in maintaining the Qur'an reflected sincerity

and strength of determination to learn the content of the Qur'an and teach
them. For them, teaching and practice of the Qur'an is the call

of the soul and noble task. Therefore, most of them set up a boarding
school, or have a minimum of study as a means of talaqq³ musy±fahah
with the next generation. In keeping with the tradition established since
the beginning, the process of inheritance sanad against the guards of the
Qur'an was also very tight. The mechanism chosen is talaqq³ and
musy±fahah, to ensure that every sanad should be up to the Prophet.
The process of learning directly to the teacher (talaqq³ and musy±fahah)
should take place until the student successfully memorize Qur'an, if he
wants to get a diploma to teach it to others. From this chain of illustrated
how sanad of the huffaz in Indonesia has continued close relationship with
the teachers in Saudi Arabia (Khoiron, 2010).
The study did not explore further on how Huffaz study the interaction
of the main interpretations of the Qur’an and the wider network of
scholars, but this needs to be done to get an indicator of their success in
keeping the texts of the Qur'an following its practice by people. In fact,
As-Singkili as mufassir and hafiz who have extensive networks and even
he is also an accountable expert congregation sanad. Likewise KH
Munawwir Krapyak which has a fairly extensive network of scholars and
clerics continues with tarekat at that time and had a good sanad, even
his KH Arwani Amin and KH Abdullah Salam became mursyid of
Tarekat. This is because they are Huffaz scholars and staying in tarekat,
they do not forget on Qur’an studies, especially in the field of Qur’an
Exegesis. Contemporary interpretations are, indeed, currently
widespread, but the writing commentaries and teaching
interpretation have the same role to provide understanding of the Qur'an
to the Islamic community. Indeed, the scholars have been dealing with the
ummah.
Sanad and Scientific Network
In the tradition of teaching and learning among Muslims, sanad of
science became one of the main elements. In any Islamic disciplines, the
sanad will lead to the Prophet Muhammad. The sanad is a chain of
continuous transmission to the Prophet Muhammad (Zhafar Ahmad,
200: 26; Mahmud al-Thahhan, 1991: 138; Mathar al-Zahrâniy, 1996).
Science of hadi£ is geared towards him, as well as with Tafsir, Sufism,
and so forth. Sanad in general scientific background means recitation of

religious knowledge of a person who continued with the scholars of

generation to generation until the Prophet Muhammad.

Based on this scientific sanad interests, the scholars assemble the

sanad of their science and summarizes the religious sciences of riwayah
and dirayah angle, from the point of manqµl and ma‘qµl (which sense
can be understood) in their books. Some scholars prepare their
scientific backgrounds, namely sanad of science, in the form of asy-
syuyµkh Qur'an, which explain life history and educational background
to their teachers. The names of the Syaykh and teachers were found in
the third period, such as in Al-Mu‘j±m Im±m Asy-¢ag³r by Ath-
Thabarani, Mu‘j±m syuyµkh Ya‘la Abi Al-Mu¡³l³, and others.
On the importance of a sanad, Ibn Abd al-Bar narrated from Imam
Al-Auza'i, "It is not lost knowledge (religion) but the loss of sanad (the
religious knowledge)." Imam Shafi'i rahimahullah said, "There is no
science without sanad. "While Al-Hafiz Al-Imam Ats-Thaury said,"
obtaining science without sanad like climbing the house’s roof without
stairs. "In fact, Al-Imam Abu Yazid al-Bustamiy, quddisa sirruh
(interpretation QS. Al-Kahf: 60); "Anyone without teacher composition
in religious guidance is undoubtedly a devil teacher" (Tafs³r Rµ¥ul-
Bay±n 5 p. 203). Ibn al-Mubarak said: "Sanad is a part of religion, even
if it not for the chain of transmission, it would be able to say anyone
who wants to whatever he wants (to sense his own mind)." (Narrated by
Imam Muslim in his Sah³h book Muqaddimah 1/47 no: 32). Imam
Malik said: "Thou shalt not bring science (what you learn) from people
who you do not know the record (history) education (sanad science)"
Imam Al-Hafidh Attsauri Rahimullah said " obtaining science without
sanad is like climbing the house’s roof without stairs ". Whereas, a
scholar today frequently collecting sanad is Syaykh Yasin Al-Fadani,
which dubbed "Musnid Ad-Dunya" owing to many sanad.
It is clear, the tradition of scientific sanad and scholarly permit to
teach, both generally and specifically, dirayah and riwayah, Tadris wa
nasyr, aims to keep the tradition and practice of previous scholars and
explain their scientific background. In fact, the tradition is of the
undisputable scholar mu'tabar practice for consistent maintenance from
time to time. The actual size of the scientific feasibility of balanced
learning and teaching of pure religion science is not that of the modern
academics, which refers to and measure the Western tradition. But the

actual size is on one’s scholarly background who teaches theology, both

sanad ilmiy, permit to teach Tadris, and others used as the reference.

Thus, science and teacher sanad is as important as the sanad of hadi£.

The hadi£ sanad is authenticated or true or editorial sourcing Matan hadi£.
Meanwhile, science or sanad teacher is authenticated or true sourcing
explanation, both the Qur'an and hadi£, from the Prophet verbal. Sanad
concept is not limited to the science of hadi£. However, the concept of
sanad widespread in the areas of other religious sciences. Religious
sciences, particularly involving dirayah angle, also needs scientific
background or scientific backrest for someone who talks about religion.
Someone may not claim as a scientist or scholar if they do not study with
a teacher despite reading abundant books. Sanad pathways show how
God keeps religion out of efforts to combat and change it. It aims to
realize God’s promise to keep a©-ªikr lower, as his word in Al-
¦ijr: 9.
Further, the establishment of a network of scholars and scholarship
in Islam seems inseparable from sanad (isnad) network system.
Therefore, in the process of dissemination and transmission of
knowledge to form a network, it is known as the "chain of sanad" (al-
¯urµq), which is a common thread that connects teachers and pupils
(Dasûkiy, 68). Sanad (isn±d) Network system, therefore, encourages the
formation of network of scholars.
In a historical perspective of Islamic sciences, sanad (isn±d)
network systems is also applied in various branches of science, such as
interpretation, jurisprudence, and Islamic history. For example, in the
field of interpretation, there is a pattern of interpretation that is more
concerned with eye-transmission chain, which is known as Tafsir al-
ma‘£µr or Tafsir al-riwayah (al Dzahabiy, 1985: 670). Similarly, in the
study of Islamic history, historiography models are found with al-
riwayah (Al Sharqawi, 259). Meanwhile, the study of jurisprudence in
early days also relied on sanad as jurisprudence is originally an integral
part of hadi£ (Zubair Siddiqi, 1996: 13).
In addition, the broader use of sanad (isn±d) is found in tarekat.
Sanad network system in tarekat is called the “genealogy” (silsilah).
The tarekat genealogy continuous up to the Prophet or even up to the
Angel Gabriel and Allah as the source of all spiritual knowledge. As
with sanad in the Hadi£, continuous lineage is one of the most important

requirement for the validity of the scientific authority and acceptance of

Sufism or tarekat so that tarekat can be seen as legitimate (mu‘tabarah).

(Zamakhsary, 1994: 79). Genealogy of tarekat also establishes a

network of scholars and scholarship in Islam.
Azyumardi Azra also confirmed that chain tradition and lineage of
Sufi orders have a significant role in connecting the scholars involved in
the network. Through research traditions, teachers and pupils in the
network are each other related to scholars. Similarly, organizations of
tarekat, through continuous genealogy, is a means to connect each other
with scholars. Moreover, in the tradition of Huffaz, isnad is also known to
network with sanad of hadi£ and genealogy of tarekat. Intersection
between the sanad is increasingly empowering scientific and scholarly
authority.
Apart from the importance of sanad and genealogy as an important
factor leading to the integration of scholar’s network, clerics networking
is not organized formally. Networking between mursyid and their
representatives is often intertwined with organizational framework sufi
order, but the networks between them are not formally organized.
Therefore scholars will network over a loose and informal bond.
However, due to various factors such bond is quite solid and effective to
achieve the goals of Islamic scholarship in particular and the spread of
Islam in general (Azra and Fathurahman, 2005: 106).
Interconnection phenomenon is suspected by Azra as a determinant
of Islamic intellectual development in the Middle East and Indonesia.
As a disciple of al-Kurani while studying in Makkah (1640), al-Sinkili
is included in network of Middle East scholars. In the tradition of
Sufism, authorities for distributing knowledge by a pupil may lie only
on the basis of "ijazah" given by the teacher. Therefore, after receiving
such permit as Sufi teacher, al-Sinkili is obliged to spread knowledge in
accordance with a series of narrators that related to each other. One of
the narrators chain is Jalaluddin al-Suyuti. Al-Sinkili expected more
people can choose Jalalain of the works of other Qur’an Exegesis. The
tendency to rely on scholars in the network is also evident from the works
of al-Sinkili in fiqh, kalam and Sufism.
The mechanism of “networking” in the development of the Islamic
sciences in the Middle East and Nusantara has at least two historical

roots into the footing. First, the oral tradition (dakwah bil lisan) at the time
of the Prophet until the tabi‘in has created a chain narrators

interconnected with one another. Second, socio-religious fragmentation

during companions, especially in the era of the Caliphate of Uthman and
Ali, causing a network among the narrators to be characterized by
"ideology" and becomes dogmatic. That is why “network of scholars”
rises in accordance with the schools or streams in their respective fields.
Peter G. Riddell (2001: 9) says that the transmission and the response
occurs because among there is a westward-facing orientation among
Muslims in Malaysia and Indonesia, namely that the Arabs are the
central area of the birth of Islam, despite Mecca and the surrounding
area or Middle East being regarded as the "center" of the Islamic world,
especially the role of Mecca as the center of the Muslims.
Tahfiz and Tarekat Tradition in the Qur'anic Studies
One of the real efforts in maintaining the purity of the process is to
memorize the Qur'an (Tahfiz). The tradition of memorizing the Qur'an
continued after the Prophet Muhammad died, even until today Muslims
always do such as amaliah tradition of worship in order to maintain the
authenticity of the Qur’anic verses. Imam Abdul Abbas in his book
Asy-Syafi'i explained that the law on memorizing the Qur'an is far«
Kif±yah. If this obligation is not performed, all Muslims will bear his
sin. Therefore, memorizing Qur'an (tahfizul Qur’±n) becomes an
important part of Islam for Indonesian Muslims as the majority. The
tradition of memorizing and copying Qur'an has been carried out in
various regions of Nusantara. It is impossible for each person to copy
Qur'an, because an ability to write correct Arabic letters is required.
From 2003 to 2005, Research Centre for Religious literature found
about 250 handwritten manuscripts of the Qur'an in various regions of
Nusantara considered as the work of Indonesian scholars and clerics,
that allegedly memorized 30 chapters of the Qur'an. (Fadhal AR
Bafadal, 2005).
Attempts to memorize the Qur'an were originally made by
individuals through a particular teacher. If through an agency, such
agency was not specifically tahfizul Qur’±n, but an ordinary boarding
school, whose teacher (scholars)incidentally memorized the Qur'an.
However, there are some scholars who pioneered Tahfiz learning by
setting up special boarding schools such as boarding Krapyak tahfizul

Qur’±n (Al Munawir) in Yogyakarta and al-Hikmah in Benda-

Bumiayu. In subsequent development, Muslim community tended to

used any institutions for memorizing the Qur'an. To accommodate such

demand, tahfizul Qurán institutions are established in pesantren
(salafiyyah) which were existing or stand alone (Takha¡u¡ tahfizul
Qur’±n), which adds even (curriculum) with other fields of study, such
as Ulumul Qur'±n and Qur'anic exegesis (Khoiron, 2010).
This development must not be separated from participation of the
Huffaz scholars attempting to spread and promote learning tahfizul
Qur’±n in institutions such as boarding schools or the like. The scholars
who have sanad path and have type of qira'±t as a hafiz should have a
reading teacher who is able to connect to the Prophet Muhammad. Al-
Zarqani explained that one school of thought held by a priest of qurra'
who is different from the others in the pronunciation of the Qur'±n al-
Karim with history and ¯urµq suitability thereof. According to Professor
Nasarudin Umar, qir±'ah is an intellectual property of the Qur’an. Next
is to attempt every Muslim to perform intellectual diversity conservation
in this qir±'ah science that is not extinct, because in fact, only three
qir±’ah are still actively used by Muslims. It is perhaps qir±’ah is a
further science Tafsir study evolving very rapid and dynamic.
Therefore, both sciences must be put back together, as intertwined and
mutually maintained. That is why in the history of the Qur'an studiy,
they must be brought to related scientific authenticity.
In the study of the Qur'an, Ibn Khaldun divides into two major
parts: Tafs³r and qir±'ah (Nasaruddin Umar, 2008). From the editorial or
wording or text, qir±'ah is in charge of this science (Ahsi Sakho, 199).
In terms of meaning, it is the science of interpretation and all its branches.
This science attachment with scriptural texts causes experts cultivating
this science to exercise extra carefulness because the Qur'an is the word
of God or the words of Allah. Accordingly, the text determination as the
Qur'an or their denial is not easy, but requires accountability in terms of
both scientific or religious moral terms. Tafs³r, especially classical
ones, always includes reading the text of the Qur'an or Qir±'ah.
Tradition Tahfiz with sanad is not much different from the Tarekat;
both of them even intersect. Tarekat is according to the meaning of way.
Meanwhile, according to the terms of Sufism, Tarekat could mean the

path of a servant (al-‘abdu) towards pleasure of Allah swt. Mubaya‘ah

(allegiance) in the sense talq³n zikr of a teacher to his mursy³d is not

mubaya‘ah (oath of allegiance) as practiced by the Prophet to his

companions in bai‘at ar-Ridwan, or a people to the priest or the head of
state elected as the Companions who raised Sayyidina Abu Bakr
became the Caliph Rasulullah. Therefore, mubaya‘ah in Sufi order is a
form of ©ikr as done by talq³n ©ikr Allah's Apostle companions. The
mubaya‘ah mentioned above is mubaya‘ah pledge or promise faithfully
execute the Islamic faith and submission to the priest elected.
In the context of this study, Tarekat portrays religious function as a
regulator of human actions in meeting the needs for adaptation to the
environment and integrating the community through rituals. (Malinowski,
1972: 71-72). Tarekat is a system of beliefs and practices that have a
ceremonial function as well sociological and psychological fulfilment.
through Tarekat, people can acquire the knowledge and experience of
supernatural things, especially related to the content of the Qur'an.
In the historian’s perspective, the propagators of Islam in Nusantara
are almost entirely the leaders of Tarekat. Various quality of Tarekat is
able to absorb the followers of various levels of Islam awareness, an
arrowhead that is very effective for the spread of Islam in Nusantara.
(Dhofier: 223). As veins of the spread of Islam in Nusantara, Qur’anic
Studies may not certainly be separated from tarekat gait experts also hafiz
Qur'±n.
Tarekat is a group of Sufism followers which emphasizes the
practices of worship and remembrance collectively bound by certain
rules, where the activities are worldly and hereafter. In other words, it can
be understood as a result of a mystic experience followed by the pupils,
according to the rules aiming to get closer to Allah. (Suryadilaga,
2008: 230). Therefore, mursy³d has a very important position, especially
in connection of sanad to the Prophet Muhammad.
Mursy³d was a tutor in Tarekat. Being a teacher in an institute,
mursy³d has greater task compared to a teacher in general, because he
must have special and certain qualifications in teaching. Hadratusy
Syaykh Hashim Asy`ari set out the conditions, i. e be pious and practice
Tarekat and syara`, behave upright on courtesy of Tarekat have perfect
knowledge of its nature, and act sicerely all the time. He also quotes the
phrase of Syaykh Imam al-Junaidi ra, "we have sciences of Tarekat

bound by the Qur'an and Hadi£. Anyone who has not learned the Qur'an
and Hadi£, or sat in front of the scholars for studying should not follow
the conduct of this Tarekat.
Rally Point Sanad and Scholars Network
Tarekat and Huffaz
The extent of Tarekat influence in Islamization of Indonesia is also
supported by the findings of opinions that Islam arrived in Nusantara
since the 7th century. However, the process of new massive Islamization
occurred in the late 14th century or early 15th century, along with the
development of Sufism of akhlaqi marked by the emergence of streams
institutes in the Middle East. Then proceed with the emergence of Sufi
teaching centres, led by such prominent Sufi Syaykh Abdul Qadir al-
Jilani (d. 1166), which became the basis of mystical teachings Tarekat
Qadiriyyah. There is also Syaykh Najmudin Kubra (d. 1221), the
Central Asian Sufi founder of Tarekat Kubrawiyyah; Syaykh Abul
Hasan Ali ash-Shadhili (d. 1258), founder of Tarekat Syaziliyyah from
Maghreb, North Africa; Ahmad Ar-Rifa'i (d. 1320) who founded
Tarekat Rifa‘iyyah. Later, in the early fourteenth century, Tarekat
Naqsyabandiyyah was also born, which was founded by Syaykh
Muhammad Bahauddin Naqshabandi (d. 1389), in Khurasan, and
Tarekat Sya¯¯ariyyah was established by Syaykh Abdullah Ash-
Syaththari (d. 1428). Tarekat are then spread throughout the world,
including to Nusantara, through the propagator of Islam, and reached its
peak in the 17-18th century, along with those Jawi pilgrimage.
One of Tarekat leaders in Nusantara, Syaykh Abdul Rauf al-
Singkili may be named as the archipelago pioneer in the interpretation
of his work marked Tarjuman al Mustaf³d. As Singkili than became an
exegete and expert in sufi order who memorized the Qur'an. Riddell is
estimated to write his commentary in 1675 based on the findings of the
oldest manuscript copies of this interpretation. As Singkili, an Acehnese
Sufi, had studied in Mecca in the age of nineteen years, then introduced
Tarekat Sya¯¯ariyyah with akhlaqi pattern. He obtained sufi knowledge
from two major Medina Sufi, Syaykh Ahmad Al-Qusyasyi (d. 1660)
and Syaykh Ibrahim Al-Kurani (d. 1691). Al Singkili had some students
following him to spread Islam and Tarekat Sya¯¯ariyyah. The most

famous among them is Syaykh Burhanuddin Ulakan who preached,

battled VOC, and died in Pariaman, West Sumatra.
Another figure who lived during Al-Singkili’s time and also studied
to Syaykh Ibrahim al-Kurani and other Sufis in the Middle East is
Syaykh Yusuf Al-Makassari, a fighter scholar from South Sulawesi. After
wandering down to Damascus, Syaykh Yusuf returned to Nusantara
with ijazah of Tarekat Naqsyabandiyyah, Qadiriyyah, Sya¯¯ariyyah,
Ba'alawiyyah and Khalwatiyyah. In 18th century, a Sufi as the main target
of students to learn in Java is Syaykh Muhammad ibn Abdul-Karim al-
Sammani (d. 1775), who guard the tomb of the Prophet Muhammad,
whose prolific writing and teaching blended Tarekat Khalwatiyyah,
Qadiriyyah, Naqsyabandiyyah and Syaziliyyah. Sufi is known for many
miracles compiling a Ratib and teaching new methods of zikr, later known
as wird of Tarekat Sammaniyyah. One of the main disciples of Syaykh
Samman derived from Nusantara is Syaykh Abd Shomad Al-Falimbani, a
fighter scholar from Palembang, South Sumatera, who authored several
well-known books in Malay.
In addition to the Order, a Sufi scholar of Mecca appeared from West
Kalimantan, Syaykh Ahmad Khatib al-Sambasi (d. 1878) who developed
Tarekat Qadiriyyah wa Naqsyabandiyyah (TQN). The great mystics have
three caliphs, namely Syaykh Abdul Karim Banten, Syaykh Tholhah
Cirebon, and Syaykh Ahmad Hasbullah Madura. All of them were staying
in Mecca. After the death of Syaykh Ahmad Khatib Sambas, the highest
leader of Tarekat Qadiriyyah wa Naqsyabandiyyah in Mecca was held by
Shaikh Abdul Karim Banten. The strong charisma emanating from
Syaykh Abdul Karim Banten makes this tarekat spread far wide in
Nusantara, especially in West Java, Central Java and north part of East
Java. After the death of Syaykh Abdul Karim, TQN leadership is no
longer centralized. Tarekat was growing rapidly in various areas under
the leadership of the caliphs succeeding generations namely Kyai
Abdurrahim Al Bali, Kyai Tholhah Kalisapu Cirebon, KH Falak
Pagentongan Bogor, Kyai Hasbullah bin Muhammad Madura, and Kiai
Ibrahim Mranggen (Syafií ufid, 2006: 24).
Primary student of Ahmad Khatib as Sambasi is Syaykh
Muhammad Nawawi bin 'Umar al-Banteni (Tanara, Serang, Banten, d.

1879) who also has a Qur’an Exegesis book, ie. Tafsir Marah Labib.
Syaykh Nawawi known as a true guru (the great scholar) of scholars in

Nusantara. Teachers of Syaykh Nawawi among others are Ahmad

Khatib as Sambasi, Syaykh Abdul Ghani Bima, Syed Ahmad Dimyati,
Ahmad Zaini Dahlan, Mohammed Khatib al-Hanbali, Syaykh Yusuf
Sumbulawani, and Syaykh Nahrawi. In 1860, Syaykh Nawawi began
teaching in the Masjid al-Haram. Syaykh Nawawi was quite successful
in teaching their students, who became famous scholars and national
figures of Islam in Indonesia, including Syaykh Khalil Bangkalan
Madura, KH. Hasyim Ashari of Tebuireng Jombang (Founder
Organization NU), KH. Ash'ari of Bawean, KH. Tubagus Muhammad
Asnawi Caringin Labuan Pandeglang Banten, KH. Tubagus Bakri from
Sempur-Purwakarta, and KH Abdul Karim of Banten.
Other scholars who also produced other works in the field of
Qur’an Exegesis are Syaykh Muhammad Saleh ibn Umar al-Samarani, a
contemporary of Syaykh Nawawi Banten, and Syaykh Khalil Bin Abdul
Latif Bangkalan Madura. The book entitled Tafsir Fai©ir Rahman, is the
first translation of the commentaries of the Qur’an Exegesis into the
Java language. This book is a translation of the Qur’an into Javanese
language in the Malay world. He studied with Syaykh Muhammad Al-
Muqri, Syaykh Mohammed bin Sulaiman Al-Makki Hasbullah, Sayyid
Ahmad ibn Zaini Dahlan, Syaykh Ahmad Nahrowi, Sayyid Muhammad
Sayyid Abdur Rahman bin Saleh al-Zawawi, Syaykh Zahid Syaykh
Omar Ash-Shami, Syaykh Yusuf, Syaykh al-Misri, and JamAl- (Mufti
Hanafis). As for his students, among others are KH. Hasyim Ashari
(Founder NU), Syaykh Mahfouz At-Turmusi (an Ulama of Shafi'i Mazhab
who is experts in the field of hadi£), KH. Ahmad Dahlan (Founder
Muhammadiyah), KH. Bisri Syamsuri (Founder of Pesantren Mamba'ul
Ma‘arif Jombang), KH. Idris (Founder of Boarding school Jamsaren,
Solo), KH. Sya‘ban (an expert in astronomy from Semarang), KH. Dalhar
(Founder of boarding school Watucongol Muntilan), and KH
Munawwir Krapyak.
There is also another sufi order called Tarekat Naqsyabandiyyah
Khalidiyyah (KNP). The KNP is derived from Tarekat
Naqsyabandiyyah performed by Maulana Khalid Al-Mujaddid al-
Baghdadi. This KNP, according to various sources quoted Martin Van
Bruinessen in his book Tarekat Naqsyabandiyah in Indonesia,

introduced by Syaykh Ismail Al-Minangkabawi into Nusantara. In 19th

century, KNP grew rapidly in the country through the pilgrims since

Sulaiman Zuhdi, a tarekat caliph, opened a zawiyyah in Jabal Abu Qubais,

Mecca. In Java, for example, Sulaiman appointed three caliphs: Syaykh
Abdullah Kepatihan (Tegal), Syaykh Muhammad Ilyas Sokaraja
(Banyumas), and Syaykh Muhammad Hadi, Girikusumo (Salatiga).
Until his death, the first Caliph did not appoint any successor.
Meanwhile, Caliphate Syaykh Muhammad Hadi Girikusumo was
continued by his son Mansoor Popongan, a Kiai of Klaten and then by
his grandson Kiai Salman Dahlawi and his students, Kiai Arwani Amin,
KH Abdullah Salam Kajen Pati, and KH Hafidh Rembang. The last
name mentioned is also the Huffaz who has sanad through KH Munawwir
Krapyak. They certainly teach the Qur'an to tarekat and the community
through the establishment of boarding schools.
Another developing Tarekat is Tarekat Syaziliyyah. This tarekat is
considered to enter Java since the time of Sunan Gunung Jati, walisongo
from Cirebon. Another note predicts the Tarekat Syaziliyyah entered
East Java at the end of 18th century by Maulana Syaykh Abdul Qadir al-
Sakandari Khairi, a sufi from Iskandariyyah, Egypt, which is now
buried in the tombs of Saints Dusun Tambak, Ngadi, Mojo, Kediri, East
Java. The first generation is KH Idris, the founder of Pesantren
Jamsaren, Solo, who received an ijazah from Syaykh Muhammad Salih,
a mufti Hanafis in Mecca. Meanwhile, based on another Java study,
teachers of Mursy³d Syaziliyyah after Syaykh Salih is Syaykh Ahmad
Nahrawi Muhtaram, a Haramain scholar from Banyumas, Central Java.
Javanese scholars who studied Tarekat Syaziliyyah to Syaykh Ahmad
Nahrawi Muhtaram among others are KH Muhammad Dalhar
Watucongol, Muntilan, and Kyai Siroj Payaman, Magelang; K.H.
Ahmad Ngadirejo, Klaten; Kyai Abdullah bin Abdul Muttalib,
Kaliwungu, Kendal; and Sayyid Abdur-Rahman bin Ibrahim Al-Jilani
al-Hasani (Syaykh Abdul Kaafi III) Sumolangu, Kebumen; and Kiai
Abdul Malik, Sokaraja, Banyumas. From Kiai Dalhar, ijazah
murshidship it down to his son KH Ahmad Abdul Haqq (Watucongol
Magelang), Abuya Dimyathi (Cidahu, Pandeglang) and Kyai Iskandar
(Salatiga). There are scholars also known as great Mursy³d and also
Huffaz who taught Qur’an at their schools.

Listening the scholars diaspora and interconnecting with each

other, there is a correlation between Sufi tradition and Tahfiz tradition in

qur’anic studies. Hundreds of thousands of institutions or assemblies of

Al-Quran spread across Nusantara are interconnected in a network of
teacher-student. In Indonesia, there are currently tens of thousands
qur’anic teachers. However, only some of them have sanad/ijazah for
teaching Qur±n. Some others do not have the sanad, and never learned
to scholars who have teaching authority of The Qur’±n. There is also a
good faith, open teaching of The Qur’±n, despite no sanad and no
learning from those who have sanad.
Sanad qira'±t in Indonesia is still quite awake. Of the seven qira’at,
qir±’ah Imam Asim al-Kufi is very popular and taught in almost all
Muslim countries, including Indonesia. From the path of Imam Asim,
sanad was connect to several prominent tahfizul Qur’±n scholars in
Nusantara, like Syaykh Dimyathi Tremas, KH Moenawwir Krapyak,
Syaykh As'ad Makassar, and several other scholars in Gresik and
Surabaya. From the scholars, pesantrens of Qur'an were born and are now
flourishing throughout Indonesia.
Sanad’s KH Muhammad Munawwir has the same circuit with the
sanad of KH Munawwar namely learning from Syaykh 'Abdul Karim Ibn'
Umar al-Badry (Mas’udi, 2011: 140). There is also a sanad network
directly related to the Middle East, sanad KH Ahmad Badawi al-Rasyidi
Kaliwungu (1887-19776). There are at least three Indonesian students
studying science qir±’ah to Syaykh 'Abd Karim ibn' Umar al-Badri ad-
Dimyati, namely: Muhammad Munawir Krapyak, Munawwar Sedayu,
and Badawi Kaliwungu (Khoiron, 2010). In addition, there are sanad of
Azra'i Syaykh 'Abdur Rauf North Sumatra and KH M. Junaid Sulaiman
Sulawesi. Both of them studied to the Syaykh Ahmad Hijazi al-Faqih, a
cleric who was given the title ra³sul-qurra'. When paired with a five-
sanad, the meeting point of the two sanad is also on Syaykh
Nasyiruddin at-Tablawi of Syaykh Abu Yahya Zakariyya al-Ansari.
Syaykh Ahmad Hijazi himself was a disciple of Syaykh Muhammad al-
Alexandria Sabiq. Syaykh Muhammad Sabiq is a teacher of Ahmad
Hamid Abdurrazak who is a professor of KH Dahlan Kholil Peterongan.
Kiai Moenawwir studied recitation of Al-Quran for sixteen years in
Mecca. Some teachers who teach Tahfiz, Qur’an Exegesis, and qir±’ah
sab‘ah in Mecca, among others are Syaykh Abdullah Sanqoro, Syaykh

Sarbini, Mukri Syaykh, Syaykh Ibrahim Huzaimi, Syaykh Mansur,

Syaykh Shaikh Abdus Syakur, and Musthofa. For its brilliance in the

Qur’±n, his teacher of qir±’ah sab‘ah, Syaykh Yusuf Hagar, gave him
ijazah of qir±’ah which continued until the Prophet. It was somthing
rare for students of Syaykh Yusuf. In this pedigree, Kiai Moenauwir ranks
thirty-five. There are also other sanad obtained from Syaykh Abdul
Karim bin Umar Al-Badri Ad-Dimyathi, which is a little shorter. From
Kiai Munawwir,it was then forwarded to KH. Arwani Muhammad Amin
(Kudus), KH Abdullah Salam Kajen, KH.Ahmad Umar Abdul Mannan
(Mangkuyudan, Solo), KH. Muntaha Ash'ari (Kalibeber, Wonosobo),
KH. Abdullah Omar (Semarang), KH. Nawawi Abdul Aziz (Ngrukem,
Bantul, Yogyakarta), H. Mufid Mas'ud (Sleman, Yogyakarta), KH.
Maftuh Basthul Birri (Lirboyo, Kediri).
Almost boarding or majlis tahfizul Qur’±n continued the sanad to
scholars above. Therefore, in mapping study repertoire al Qur’an in
particular in Indonesia, in addition to simply refer to the work and
results interpretation. It is important to track the scientific networks and
pathways of sanad to allow accountable knowledge. In Indonesia, the
history of Islam in Nusantara cannot be separated from the
dissemination of the Huffaz in various qira'±t of the Qur'an. Qir±’ah
difference is at first not to create differences in the understanding or
interpretation of the Qur’an. But with the spread of Islam in various
parts of the world, there are differences in interpretation, especially
between Sunni and Syi‘a traditions.
Tahfizul Qur’±n pesantren and its network with ijazah are places
teaching the Qur’an. Uniquely, almost all of The Qur’an boardings are
interconnected with students and teachers. The reason is, historically,
the whole tradition of the Quran memorization in traditional Islamic
boarding schools in this archipelago boils down to a few names.
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Author Guidelines
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(1960 cited in Jones 1994: 24) showed that…..(note: in the
references, Jones is the main bibliography)
7. If the idea is cited, page numbers are not written.e.g. Nunan
(1996) but if the idea is specific, number is required: e.g. Allwrith
(1992: 56) provides an example of……
8. Short quotation of less than one line or direct quotation may be
written: e.g. “good practices be taught…..(Smith 1996: 15)
9. Diagrams should be referenced in full details (author and date).
Additional Notes about Citations

Personal communication is cited in the text only: e.g. According to
J.O. Reiss, Many designers do not understand the needs of disabled
people (Personal communication, April 18, 1977).
Bibliography at the end of a Piece of Work

The references are listed in alphabethical order of authors
“surnames. If it is cited more than one item by a specific author, they
should be lited chronologically and by letter (e.g.1993a, 1993b).
Reference to a book
E.g.: Mercer, P.A. and Smith, G. , 1993. Private viewdata in the UK. 2nd
ed. London: Longman.
Reference to a contribution in a book
E.g. Bantz, C.R., 1995. Social Dimensions of Sofware Development in
J.A. Anderson, ed. Annual Review of Software Management and
Development. Newbury Park, C: Sage, 502-510.
Reference to an article in a journal (author, year, title, volume and
part number as well as page number
E.g. Evans, E.A., 1994, Approaches to Intelligent Information Retrieval.
Information Processsing and Management, 7 (2), 147-168.
Reference to a conference paper
e.g. Silver, K., 1991. Electronic mail: The New way to communicate. In.
D.I. Raitt, ed. 9th International online information meeting, London 3-5
December 1996. Oxford: Learned Information, 323-330.
Reference to a publication from a corporate body (e.g. a
government department or other organization).
E.g. UNESCO, 1993. General Information Program and UNISIST.
Paris: UNESCO, (PDI-93/WS/22).
Reference to a Thesis
E.g.: Agutter, A.J. 1995. The Liguistic Significance of Current British
Slang. Thesis (PhD). Edinburgh University.
Reference to Electronic Material

1. Reference to individual works: e.g. Holland, M. (1996) Harvard
System (online). Poole, Bounemoth University. Available from :-
http:// Bournemoth ac.uk /service depths /lis / LISPub /
harvardsyst.html (accessed 15 april 1996).
2. Reference to E-Journals (author, year, title, volume (issue),
location and available from: URL (accessed Date): e.g. Korb, K.B.
(1995) Persons and Things: Book Review of Bringsjord on Robot
Conciousness. Psychology (online), 6 (15). Available from:
gopher: // wachau. ai. univie. ac. at: 70 / 00 / archives / psicologquy
/ 95.V6/0162 (Accessed 17 June 1996).
3. Reference to mailbase/listserve e-mail lists (author, time (day,
month, year), subject, Discussion List (online) Available from and
accessed date: e.g. Brack, E.V. (2 May 1995). Re: Computing
Short Courses. List Link (online) Available from:
mailbase@mailbase.ac.uk (Accessed 17 Aprl 1996).
4. Reference to Personal Electronic Communication (E-mail):
Senders, time (day, month, year), Subject of Message. Email to
Recipient: e.g. Lowman, D. (Deborah-lowman@pbsinc.com). (4
April 1996). RE>> ProCite and Internet Refere. E-mail to P. Cross
(pcross@bournemouth.ac.uk).
5. Reference to CD-R0Ms: eg. Hawking, SW. (1994). A Brief History
of Time: an Interactive Adventure (CD-ROM).Crunch Media.
Writing System of the Journal
1. Space is 1.5.
2. Standard Letter (8.5x11) margin: top 1.2cm, below: 0.6, left: 0.8
and right: 0.6.
3. The capital letter and bold with 12 Times New Roman.
4. The name of the Author: Written in Capital and Bold with 10
Times New Roman.
5. The affiliation of the institute: Written in Capital and Bold with 10
Times New Roman.
6. Sub title in the article: Written with 10 Times New Roman Capital
letter.
7. The distance between title and the author as well as the affiliation
of the author: 1.5 space.
8. The space of the paragraph: 1.5.
9. The beginning: Abstract and key words.
10. Space of the Title of the article, the author, affiliation, abstract and
key word: 1.5 .
11. If the authors are more than one, they should be written in arrow such
as the first, the second and so on. Each has a foot note
explaining the name of the university, affiliation, region, state as
well as the email address.
12. The author should not more than 5 persons.
13. Sub title should be numbered and separated with 1 space if another
sub title appears.
14. The structure of the article:
a. Title, author, email and the affiliation of the author, Abstract
and key words.
b. Introduction
c. Method of the writing
d. Theoritical Framework.
e. Discussion
f. Conclusion
g. Acknowledgement if any
h. List of References.
Author’s Obligations
1. To show the accuracy of the data and to avoid deception and
plagiarism.
2. To have the permission from other authors for corresponding author.
3. To mention the names are forbidden without explaining their roles in
the research (Ghost authorship and gift authorships).
4. To give the original works.
5. To give proper citation.
6. To mention the sources fairly and honestly including the references
for the basis of the analysis.
7. To give academic criticism based on academic arguments.
8. To follow ethical standards.
9. To notify the editor immediately for any changes and inaccuracy.
Publication Ethic and Malpractice Statement.
Heritage of Nusantara is a peer-reviewed International Journal and
is available in print and online. It is published twice in a year. The
Publisher is the Board of Research of the Ministry of Religious Affairs
of the Republic of Indonesia and thus is responsible for all the process
of publication and financial matters.
Publication Decision
The decision by the board of the editors to select the article is based
on academic consideration and responsibility to present high academic
standard of International Journal.
Fair Play
The board of the editors will treat all the articles fairly by disregarding
the race, gender, sexual orientation, religious belief, ethical origin,
citizenship or political philosophy of the author.
Confidentiality
Any relevant information concerning the data, authors and reviewers
are kept confidentially to avoid bias in the process of selecting the articles.
Furthermore, all the articles for review are treated as confidential
documents and are not be shown or discussed with others except as
authorized by the editors.
Disclosure and Conflict of Interest
To keep the intellectual property of the right of the author, the editor
will not use the unpublished material without the permission from the
author formally in written letter.
Duties of the Reviewers
To give a valuable comments on the articles to make it easy for the
editors to select the appropriate articles for the journal. As for the peer
reviewers, they help the editors to build communication with the author.
Time
The time for the reviewers to collect the articles is allocated by the
editors. Under special circumstances, the reviewers need more time or
cannot perform the duty, and have the objection or excuse concerning
the time, they should notify the editors.
Objectivity
The comments and critics from the reviewers on the articles should
be based on academic arguments and objective not author’s personality.
‫فوا‬ ‫ھ‬
‫ار‬
‫او ت ثا ا‬ ‫ا‬ ‫ود‬
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‫ﺲﻴﺋر اﻟﺘﺤﺮﻳﺮ‪:‬‬
‫ﺮﻴﺧ داﺆﻔﻟا ﻳﻮﺳﻒ‬
‫ﺮﻳﺪﻣ اﻟﺘﺤﺮﻳﺮ‪:‬‬
‫ﻓﺨﺮﻳﺎﺗﻲ‬
‫اﻟﺘﺤﺮﻳﺮ‪:‬‬
‫ﺪﺒﻋ دﻮﻌﺴﻣ ﻦﻤﺣﺮﻟا )ةرازو نو ﺆﺸﻟاا ﺔﻴﻨﻳﺪﻟا وﺪﻧﻻاﻧﻴﺴﻴﺔ(ھ ﺌﻴﺔ‬
‫ﻦﻳودأ وﻳﺮﻳﻨﺠﺎ ﺔﻌﻣﺎﺟ) ﻛﻮﻟﻮﻧﻴﺎ(‬
‫بﻮﻟﺎﺟ ﻪﻴﺗ ﻞﻴﺑﺎﻧأ )ﺔﺒﺘﻜﻤﻟا ﺔﻴﻧﺎﻄﻳﺮﺒﻟا‪ ،‬ﺔﻜﻠﻤﻤﻟا ةﺪﺤﺘﻤﻟا(‬
‫ﻮﻜﻴﻧ ج غ نﺪﻳﻻ ﺔﻌﻣﺎﺟ) ﻦﻴﺘﺑﺎﻛ‪ ،‬اﺪﻨﻟﻮھ(‬
‫ﻲﺗﺎﻳدﺎﺣأ ماﺮﻛإ )ﺔﻌﻣﺎﺟ ﺎﻴﺴﻴﻧوﺪﻧإ‪ ،‬و ﺪﻧإﻧﻴﺴﻴﺎ(‬
‫يدرﺎﻣﻮﻳزأ ارزأ )ﺔﻳاﺪھ ﻒﻳﺮﺷ ﺔﻌﻣﺎﺟ ﷲا ﺔﻴﻣﻼﺳﻹا اﻟﺤﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ(‬
‫مﺎﻣا ﺔﺤﻠﻃ )ةرازو نوﺆﺸﻟاا ﺔﻴﻨﻳﺪﻟا وﺪﻧﻻاﻧﻴﺴﻴﺔ(‬
‫ﺔﻳاﺪھ ﻒﻳﺮﺷ ﺔﻌﻣﺎﺟ) ﻮﻠﻴﺳﻮﺳ ﻖﺗﺎﻋ ﷲا ﺔﻴﻣﻼﺳ ﻹا اﻟﺤﻜﻮﻣﻴﺔ ﺟﺎﻛﺮﺗﺎ(‬
‫نورﺮﺤﻤﻟا‪:‬‬
‫نﺎﻤﻘﻟ اﻟﺤﻜﻴﻢ‬
‫اﺰﻳﺮﺗأ ﻘﻳﻴﻦ‬
‫آ نﺎﻤﺣرﻳﺎﻧﺞ‬
‫ﻰﻀﺗﺮﻣ أﺣﻤﺪ‬
‫م ﺎﻣﺎﺘﺳﻮﺑﻣ ﺤﻤﺪ‬
‫ﻢﻨﻴﺑ ناﻮﺿر‬
‫اﺮﻳورﺎﺑﻣ ﺎﺳﻤﻴﺪﻳﺎ‬
‫اﺰﻳر‬
‫ﺔﺌﻴھ ﺪﻋﺎﺴﻣ اﻟﺘﺤﺮﻳﺮ‪:‬‬
‫ﻦﻴﺳﺎﻳ تﺎﻤﺣر يرﺎﺼﻧأ‬
‫ﻛ ﻮﺳﻨﺎﻧﺘﻮ‬
‫فرﺎﻋ اﺮﺒﺷ ﻣﻠﺴﻰ‬
‫ةرﻮﺼﻟا ﻲﻓ فﻼﻐﻟا ﻲﻣﺎﻣﻷا ةذﻮﺧﺄﻣ ةرﻮﺼﻟا ﻦﻣ ﻲﻓ اﻟﺎﻘﻤﻟﺔ‬
‫‪A Taqr³§ for a Nineteenth Century Indonesian Manuscript‬‬
‫رﻮﺤﻣ ﻩﺬھ ﺪﻳوﺰﺗ ﻮھ ﺔﻠﺠﻤﻟا ءاﺮﻘﻟا تﺎﻣﻮﻠﻌﻤﺑ لﻮﺣ ﺔﻄﺧ ﺔﻴﺴﻴﻧوﺪﻧإ ﺮﻳﻮﻄﺗ ﻲﻓ ﺔﻴﻟودو تﺎﻔﻟﺆﻤﻟا ثاﺮﺘﻟاو ﻦﻣ ﻲﻨﻳﺪﻟا لﻼﺧ ﺮﺸﻧ تﻻﺎﻘﻤﻟا رﺎﻘﺘﻟاوﻳﺮ‬
‫ﺔﻴﺜﺤﺒﻟا تﺎﻌﺟاﺮﻣو اﻟﻜﺘﺐ‪.‬‬
‫تﺰﻛﺮﺗ ﺞﻴﺘﻳﺮھ فوا ارﺎﺘﻧﺎﺳﻮﻧ ﻲﻓ ﺚﺤﺒﻠﻟ تﺎﻔﻟﺆﻤﻟا ءاﻮﺳ ﺔﻴﻨﻳﺪﻟا ةﺮﺻﺎﻌﻣ ﺖﻧﺎﻛ وأ ﺔﻤﻳﺪﻗ‪ ،‬ثاﺮﺘﻟاو ﻲﻨﻳﺪﻟا بﻮﻨﺟ ﻲﻓ ﻊﻗاﻮﻟا قﺮﺷ ﺎﻴﺳآ‪ ،‬وﺗﺮﺣﺐ‬
‫تﺎﻤھﺎﺴﻤﺑ ﻦﻴﻔﻘﺜﻤﻟا ء ﺎﻤﻠﻌﻟاو اﺬھ ﻰﻓ ﻦﻴﺼﺼﺨﺘﻤﻟا لﺎﺠﻤﻟا‪.‬‬
‫ﺰﻛﺮﻣ ثﻮﺤﺒﻟا ﺮﻳﻮﻄﺗو تﺎﻔﻟﺆﻤﻟا ثاﺮﺘﻟاو ﻲﻨﻳﺪﻟا‬
‫ناﻮﻨﻌﻟا‪ :‬ﻰﻨﺒﻣ ةرازو نو ﺆﺸﻟا ﺔﻴﻨﻳﺪﻟا ﺔﻴﺴﻴﻧوﺪﻧﻻا ﻖﺑﺎﻄﻟا ﺮ ﺸﻋ ﻦﻣﺎﺜﻟا‪ ،‬عرﺎﺸﻟا ﻦﻳﺮﻣﺎﺗ ﻲﻨﺴﺣ ﺪﻤﺤﻣ ﺎﺗﺮﻛﺎﺟ ‪ 6‬ﻢﻗر و ﺪﻧاﻧﻴﺴﻴﺎ‬
‫ت‪/‬اﻟﻔﺎﻛﺲ‪3920718 – 3920713 21 62+ :‬‬
‫ﺪﻳﺮﺒﻟا وﺮﺘﻜﻟﻻاﻧﻲ‪heritage@kemenag.go.id:‬‬
‫اﻟﻤﻮﻗﻊ‪http://jurnallektur.kemenag.go.id/index.php/heritage :‬‬
‫فوا‬ ‫ھ‬
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ISSN 2303-243X
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The focus of this journal is to provide readers on understanding of Indonesia and

A TAQR´¨ FOR A NINETEENTH CENTURY INDONESIAN

QURANIC HERMENEUTICS AND SUFISM OF

SANAD AND ULAMA NETWORK OF

THE APPLICATION OF ISLAMIC LAW IN INDONESIA:

THE GEGER BANTEN OF 1888:

GENEALOGY OF INDONESIAN ISLAMIC EDUCATION:

THE DEVELOPMENT OF TAHFIZ QUR'AN MOVEMENT

SOUTHEAST ASIAN MUSLIM WA¢A°IYYAH IN THE

Zainul Milal Bizawie

23 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 23

24 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 24

The development of The Qur'anic Studies

25 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 25

regarded as the most dynamic centuries in Indonesian Muslim

26 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 26

intellectual history. For example, a great scholar in Aceh, Abdul Rauf

27 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 27

the Indonesian scholars emerge through various networks based on the

28 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 28

to Farid, commentaries on the Middle East represent the times and

29 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 29

30 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 30

established boarding schools as places where generations concentrated

31 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 31

32 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 32

33 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 33

religious knowledge of a person who continued with the scholars of

31 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 31

Based on this scientific sanad interests, the scholars assemble the

30 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 30

actual size is on one’s scholarly background who teaches theology, both

31 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 31

Thus, science and teacher sanad is as important as the sanad of hadi£.

32 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 32

requirement for the validity of the scientific authority and acceptance of

33 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 33

(Zamakhsary, 1994: 79). Genealogy of tarekat also establishes a

34 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 34

35 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 35

interconnected with one another. Second, socio-religious fragmentation

36 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 36

Qur’±n (Al Munawir) in Yogyakarta and al-Hikmah in Benda-

37 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 37

used any institutions for memorizing the Qur'an. To accommodate such

38 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 38

path of a servant (al-‘abdu) towards pleasure of Allah swt. Mubaya‘ah

39 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 39

mubaya‘ah (oath of allegiance) as practiced by the Prophet to his

40 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 40

41 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 41

famous among them is Syaykh Burhanuddin Ulakan who preached,

42 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 42

43 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 43

Nusantara. Teachers of Syaykh Nawawi among others are Ahmad

44 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 44

introduced by Syaykh Ismail Al-Minangkabawi into Nusantara. In 19th

45 | VOL. 4 NO. 1 JUNE 2015 HERITAGE OF NUSANTARA | 45