Lombok People Research Articles

Vernacularization In The Sasak Language Translation Of The Qur'an (A Study Of Juz ‘Amma Al-Majidi)

Sasak Language Translation of the Al-Qur'an (Juz 'Amma al-Majidi) is a translation of the Al-Qur'an which aims to combine and connect the Al-Qur'an with cultural elements of the Sasak people that have been developed and inherited. hereditary. The method used is literature analysis using a historical approach. Thus, this research produced three findings, namely: 1) The form of vernacularization found in the Sasak Language Translation of the Al-Qur'an is the mention of God with the term "Grandma". 2) The use of the name God or Allah as "Grandma" cannot be separated from the beliefs of the Lombok people which have been passed down from generation to generation. Even after the Sasak people became familiar with Islam, they still called Allah SWT "Grandma kaji sak kuase". 3) Sasak is a language that has many dialects, so speakers of different dialects may not understand each other. Therefore, by prioritizing the vernacularization aspect in the Al-Qur'an, the Sasak language translation can not only be understood by some Sasak people, but also by all Sasak people, even though they have different dialects. From the results of this research, it can be proven that every translation of the Al-Qur'an that integrates and connects the Al-Qur'an with local cultural elements cannot be separated from the vernacularization aspect.

Kajian Kritis Tradisi Nyongkolan dalam Perkawinan Adat Lombok Perspektif Urf

The practice of Nyongkolan in traditional marriages of Lombok people has been in the spotlight because it causes traffic jams, drinking alcohol, and causes brawls. This study aims to examine the current Nyongkolan tradition and its suitability with Sasak characteristics and Islamic teachings from the perspective of 'Urf. The research method uses qualitative research with data collection through observation and documentation. The data analysis method uses Miles and Huberman data analysis through the stages of data reduction, data presentation, and conclusion drawing. The results showed that basically in the view of 'Urf the implementation of Nyongkolan is allowed as long as it does not conflict with Islamic law. In the beginning, the Nyongkolan tradition was carried out to take the newlyweds to the female family's house and announce the girl's marriage in the hope that no one would disturb the two brides because they had entered into a legal marriage. The practice of Nyongkolan becomes haram when it is accompanied by erotic dancing, drinking alcohol, and brawls because it is contrary to Islamic teachings.

Culture-Based Dakwah and Education Values: A Study of TGH. M. Najamuddin Makmun’s Work

Indonesian religious scholars employ diverse methods of Islamic preachings (da’wah), such as utilizing publications, oral traditions, or a combination of the two. This research aims to identify cultural-specific preaching teachings and educational principles of TGH. M. Najmuddin Makmun's writings, a charismatic tuan guru from Central Lombok. The primary emphasis is in his contemplations regarding the incorporation of educational principles, such as tolerance, humanity, perseverance, humility, and compassion, into his sermons. This study employs qualitative descriptive analysis and hermeneutics as research methods. The data is obtained from TGH's writings and interviews with his children and disciples. Data was also collected through direct observation at the Darul Muhajirin Praya Islamic Boarding School located in Central Lombok. The research findings indicate that TGH. M. Najmuddin Makmun’s writings convey messages regarding the preservation of the Prophet’s traditions and Islamic landmarks by reinforcing narratives that emphasize educational ideals transformed the outlook of the Sasak people in Lombok, fostering more religious devotion and cultural awareness. This research provides a valuable contributions to the utilization of culture-based preaching to foster the development of an Islamic society characterized by tolerance and reverence for cultural heritage.

TINJAUAN FIKIH MUNAKAHAT DALAM BUDAYA MERARIK SUKU SASAK DI LOMBOK TIMUR

Marriage in Islam has a religious meaning that is very high in value and important in human life, because marriage is a form of basic human needs, also included in the holy agreement between men and women. The purpose of this research is to find out the reasons why people still carry out the Merarik custom. This type of research is normative empirical legal research, the data sources needed in this research are divided into two sources, namely primary and secondary data sources, while data collection techniques use document studies and interviews. The data analysis in this research uses qualitative descriptive analysis. The results of this study explain that in the tradition of the Lombok people a proposal is replaced by the term Merarik, this is a hereditary tradition besides being done by proposing. The memaling tradition in Merarik is carried out as a form of society still holding customs that show the masculinity of a man rather than proposing directly which sometimes in the Sasak community it is a form of demeaning the parents of women.

Convolutional Autoencoder for Reconstruction of Historical Document Images: Ancient Manuscript Babad Lombok

The Babad Lombok is an ancient literary or manuscripts document that generally contains stories about the origins of the people of Lombok. This document is written on a lontar leaf, which in the past was used to write manuscripts, letters, and documents. At present, the Babad Lombok document can be seen in the form of photos or scans, so it can be viewed without having to go to a museum or cultural heritage site where the document is usually exhibited. However, because this document is an ancient artifact that has been around for hundreds of years, it has naturally experienced fading in the original document or its scanned versions. This makes the text inside less clear. This paper proposes to automatically reconstruct/repair the Babad Lombok document using a neural network. The type of neural network used is an Autoencoder or Convolutional Autoencoder (CAE). The CAE model is built sequentially and trained using original images of Babad Lombok as its training data and manually corrected images of Babad Lombok as the target or ground truth data. In the process, the two types of data are iteratively cropped to a size of 64x64 along the original size of the Babad Lombok image. This process results in input and target data for the CAE training process in this research, each consisting of 48,288 images. Testing the trained autoencoder model shows that the Babad images have been successfully repaired, making the text quality clearer before reconstruction. Ultimately, the proposed CAE has achieved training and validation accuracies of 89.09% and 94.57%, with corresponding loss values of 0.0418 and 0.0226.

Gawe Rafah Tradition as Interreligious Conflict Resolution in West Lombok Regency

Humans identify as religious followers and cultural successors. Indonesia's religious and cultural diversity has frequently become the source of conflict. Traditional law is frequently chosen as an independent law because existing legal values are enforced and upheld by the community as well as bodies or institutions in the area. The goal of this research is to understand the interreligious and cultural approach known as Gawe Rafah. A Sasak communal custom that serves as a platform for interreligious and cultural counseling. This was also employed in Mareje Village, West Lombok Regency, to settle disputes between Muslims and Buddhists. This study used qualitative research to critically characterize a social interaction in society in order to seek and find meaning in its genuine environment (natural setting). The case study approach is an activity that involves gathering data and information in depth. This means that the primary data for this study came from interviews done by researchers with religious and traditional leaders at the Gawe Rafah event. Researchers likewise used secondary data, such as information from journals, books, and articles. In this tradition, there are findings about the cultural spirit called Iqrar Sopoq Tundun (one descendant), where people try to unite with ethnic and cultural similarities as Sasak Lombok people. This pattern shows that traditional communities can override their religion, personal will and even government rules, In order to reach a consensus that allows them to coexist in harmony and peace. This research is expected to open the insights of the people in conflict areas that based on open communication between communities, ancestral practices like this can become unique and wisdom in each region in Indonesia.

Islamic Views on Shifting Cultural Values in the Nyongkolan Tradition in Lombok

This research is a form of qualitative research that explains the nyongkolan tradition in Lombok. Qualitative research is research that produces descriptive data such as written words resulting from observing people's behavior. This research focuses on the shift in cultural values and religious values in the Nyongkolan traditional ceremony due to changing times. This tradition has existed for a long time and is a heritage that is guarded and preserved and used as an activity or routine by the people of Lombok. Through this tradition, people hope to receive blessings and a form of community gratitude as well as a sacred form for the wedding that is carried out and as a closing in a series of wedding events in Lombok.

Analysis of Science Content in the Jaran Kamput Tradition of the Lombok Community

Jaran Kamput is a tradition of the Lombok people that is still carried out today. The purpose of this research is to examine the science content that is relevant to the Jaran Kamput tradition. This descriptive qualitative research was conducted in Barejulat village, Jonggat sub-district, Central Lombok district. Data about the Jaran Kamput tradition were obtained through interviews and observations, then the data were analyzed descriptively to find science content relevant to the Jaran Kamput tradition. The results of this study indicate that the science content that is relevant to the Jaran Kamput tradition includes: the structure of plant tissue and its functions, natural and artificial additives, the balance of rigid bodies, and vibrations and sound waves. The results of this study are expected to be one of the alternatives for the enrichment of science materials for science teachers.

REPRESENTASI IDENTITAS LOMBOK DALAM AKUN INSTAGRAM “INSIDE LOMBOK”: ANALISIS SEMIOTIKA ROLAND BARTHES

Social media is the factor that influences different perspectives about Lombok's identity. This research aims to describe the meaning of images that represent Lombok's identity in the Instagram account “Inside Lombok” using Roland Barthes' semiotic theory. The method used in this research is a qualitative method with descriptive analysis. The analysis in this study uses Roland Barthes's theory, including denotative meaning, connotative meaning, and myth. ““Inside Lombok”'s” post is the source of this research regarding the outsider's perspective on Lombok identity and the perspective of Lombok people regarding Lombok's identity itself. The results of the study show that the representation of Lombok's identity depends on how people perceive Lombok. According to the three images, there are hidden meanings that only Lombok people can discover. Therefore, the representation in social media should be clear so that everyone has a similar viewpoint.

Wacana Islam Geguritan Nurcaya Nursada (Tuan Semeru): Bentuk Moderasi Pemikiran dan Sinkretisme Islam-Hindu

Tuan Semeru is a progressive figure from East Java who is better known as Danghyang Nirartha. The nickname Tuan Semeru is a gift from the Sasak people of Lombok which refers to the figure of a teacher who comes from the Mount Semeru area, East Java. Mr. Semeru himself is the figure who is strongly suspected of creating Geguritan Nurcaya Nursada. His background was a spiritualist and scholar of his time. This article intends to analyze the concepts of Geguritan Nurcaya Nursada in Islamic-Hindu syncretism. Qualitative method with literature review approach is used in this article. The results of the study reveal that the approach of Islamic values to the culture and beliefs of the local community by Sunan Kalijaga by using the wayang kulit media. Similar to Tuan Semeru, the Hindu and Buddhist values approach to Islam is also carried out with the aim of spreading dharma which in Islamic terms is equivalent in meaning to monotheism (God's provisions).

Philosophy of Bale Tani as a Traditional House of the Lombok Sasak Tribe in the Sade Traditional Village

Bale Tani is one of the traditional houses with a unique architectural form typical of Lombok and still survives to this day. Full of philosophical meaning, the traditional Bale Tani house is proof of the high philosophy of life of the Lombok people, especially the Sasak tribe. However, with increasingly rapid development, the meaning of building a house with a design based on philosophical values ​​is now becoming increasingly rare. The purpose of this article is to find out the symbolic meaning or philosophy contained in every architectural design and construction of the typical Lombok Bale Tani traditional house which is always held in high esteem. The research method is a qualitative method with a descriptive approach. This research was conducted in Sade Hamlet, Rambitan Village, Pujut District, Central Lombok Regency, the informants in this research were the community, traditional leaders and cultural observers. Data collection methods use observation, interviews and documentation with data analysis techniques using interactive analysis models. Based on research results obtained in the field, building houses with designs based on philosophical values is now becoming rare, especially for modern houses. However, for the people of Lombok, the design and architecture of the traditional Bale Tani house is still being preserved. We can see this directly in the Sade Tourism Village. In this tourist village there are around 150 traditional Bale Tani houses which are still original.

Reexamination of the Concept of Justice in the Inheritance System: A Study on Women's Inheritance in the Traditional Society of Bali in Lombok, West Nusa Tenggara, Indonesia.

The Hindu inheritance law allows for the possibility of inheritance for female children, though with a reduced share. Interpretations of religious norms are often disregarded in customary legal systems with the argument that Hinduism does not endorse double obligations. The customary inheritance law used by the Hindu community in Lombok, Indonesia, is based on Hindu inheritance laws interpreted according to local customs or village traditions. Different interpretations in each region regarding women's inheritance rights worsen the fulfillment of women's inheritance rights. Therefore, in line with the evolution of jurisprudence towards the fulfillment of women's inheritance rights, such as the shift from patrilineal to parental principles in Islamic inheritance, this study proposes the reexamination of the justice principle in Hindu inheritance law practiced by the Balinese indigenous people in Lombok. This reexamination should consider their unique characteristics and distinguish them from the Hindu community in Bali. As a basis for protecting women's rights in Hindu inheritance law, this becomes crucial for inclusion in a national legal framework.

Tradisi Pisuke Pada Perkawinan Adat Masyarakat Lombok Perspektif Hukum Islam

Lombok has a wedding tradition called pisuke. This study aims to find out or analyze how the pisuke tradition in traditional marriages of Lombok people in Ranggagata Village, Praya Barat Daya District, Central Lombok Regency, Islamic Law perspective. This research uses qualitative methods and qualitative descriptive design. Data collection was carried out using field observation techniques, interviews, and documentation. Data analysis techniques used include data collection, data presentation, and data verification. Analysis of research data, the results of the research are as follows: 1) Pisuke tradition processes, starting to involve village heads and local traditional leaders as representatives of both parties to discuss the number of pisuke that will be distributed by the male side for the female side, in determining the number of pisuke there are certain categories that support the high or low number of pisuke, namely the education level of women and the economic level of men but things This is not absolute as a reference because it goes back to the deliberative decision of both parties in determining the number of pisuke. 2) Pisuke is a custom or habit that is carried out for generations. Pisuke is one of the customs used for the settlement of Lombok customary nikhan, although pisuke is not contained in Islamic law but pisuke has become a tradition that is considered good to be applied among the community because it does not violate nash or syara If it is related to living, in this case pisuke has no relationship at all with living because there are several points that make it cannot be equated with living, That is the gift of pisuke which is sometimes given after the contract and before the contract

TRANSFORMATION OF FAMILY SHAPE POST EARTHQUAKE AL-FARUQI'S 'AILAH LAMYA' THEORY PERSPECTIVE

Changes to a small family continued until the earthquake in Lombok occurred. The Lombok earthquake that occurred in the East Lombok and North Lombok regions had a huge impact. The impact is also felt by all people of Lombok. One of them is the Banjar village community. This study aims to reveal What are the factors that have caused a change in the shape of the family after the earthquake in Kampung Banjar Mataram, and What is the perspective of the theory of 'ailah Lamya' al-Faruqi on the factors that caused a change in the form of kinship after the earthquake in the Banjar village of Mataram. This research uses a qualitative approach. Data collection is done by interview and documentation techniques. The data analysis technique starts with checking the validity of the data, presenting the data, analyzing the theory of 'the God of Lamya' al-Faruqi and drawing conclusions.
 The results showed: 1). Existing factors will be divided into 2 sub sections, namely as follows: first, external factors are factors that originate from outside, such as: family environment, the surrounding environment and natural conditions. Based on the results of all the interviews we will find that the Lombok earthquake is an external factor in the form of natural conditions that cause changes in the form of kinship to the people of Kampung Banjar. Second, internal factors are derived from human personality and awareness. This can be known through human awareness of several things that he has forgotten or not maintained, especially in terms of maintaining relationships with extended families. 2). This, if observed with theory, is that this will affect the role later. The existing role influences the form in the family and ends in a better family culture and forms a family culture that is applied in all layers of the banjar village community. The form of a large family formed in the banjar village community is a functional family extended (functionally extended).
 Keywords: Family System, Post-Earthquake, ‘Ailah Lamya’ Al-Faruqi

Eksistensi Cerita Cupak Gerantang Pada Masyarakat Bali dan Lombok

The story of Cupak Gerantang is existence in Bali and Lombok society. This story is a continuation of Old Javanese literature which existed rapidly during the Majapahit Empire. In Bali, this story is written on palm leaves (called ntal) in geguritan form or song story. That’s a continuation of Old Javanese literature which developed rapidly during the glory of the Gelgel Kingdom era. In Lombok, the Cupak Gurantang story is also a continuation of Old Javanese literature, is written in palm leaves too (called takepan) in the Sasak language. The main problem that becomes the topic of discussion include three question. How are existed the Cupak Gerantang story in Bali and Lombok. How are similarties of the Cupak Gerantang story in Bali and Cupak Gurantang story in Lombok. How to use the Cupak Gerantang story for Balinese and Lombok people. Data collection used in-depth interviews, observation, and literature. This method is used to collect qualitative data from primary and secondary data. Based on the results of data collection, the Cupak Gerantang story in Bali and Lombok have similarities. The similarities appear in the origins, storylines, values, and moral messages. The difference lies in the location setting, the names of the supporting characters, and the method of staging. Both, in Bali and Lombok the Cupak Gurantang story used as entertainment, information media, suggestive function, and veiled resistance. In this story contain to as moral values including the value of togetherness, mutual help, and ethics. That are used as a reference for human activity.

PANDANGAN FIQIH MUNAKAHAT TERHADAP PERKAWINAN ADAT SUKU SASAK LOMBOK TIMUR

The purpose of this study is to explain the views of the Munakahat Fik people on Sasak traditional marriages in the area of the Department of Religion, Pringabya District, East Lombok. It then describes the traditions of the Meralik tribe of the Sasak tribe of East Lombok. In this case, the subject of the survey is the Sasak people of East Lombok Island, and the subject of the survey is their view of Islam using a qualitative method. As a result of the study, the authors concluded that the Meralik tradition of the Sasak people of Lombok in the Pringabaya district of the East Lombok Religious Affairs Authority (KUA) consists of several stages. (1) Middle. (Visits her future wife in front of the house) Here there is an agreement between the two parties to kidnap her wife or have her husband take her away. (2) The man must kidnap (run away) the bride. (3) The man must report the elopement to the chief of the village where the bride lives, the so-called Serval. (4) Payment of deposit and dowry money. (5) Conducting weddings in Islamic style. (6) A type of marriage payment common among the Sasak people of Lombok is called Sorong Sera. (7) Nyongkolan, a women's accompaniment to her family and strolling through the village to traditional Lombok music. The correct practice of melalik is very legal in terms of legality since in melalik the conditions and pillars are fulfilled according to Islamic law. Apart from what is not justified, namely the process of marriage proposal, the process of marriage proposal in the melalik tradition in Islam is very different and this tradition can be harmful.

Analisis Literasi Wisata Halal Destinasi Lombok Nusa Tenggara Barat

The World Superbike (WSBK) grand event completed at the Pertamina Mandalika International Street Circuit can be used as a momentum to revive halal tourism in Lombok, also known as the Thousand Mosques Island. The challenge that waits is the awareness of the people of Lombok, who still need to be encouraged by exploring their potential. This study aims to analyze the literacy level of halal tourism in Lombok. Data collection was further broken down into data collection, data reduction, data display, and conclusion/verification. The results show that literacy related to halal tourist destinations has not been fully understood by respondents (students) because there are still limited supporting things. However, the implementation of education and promotion efforts has been running, although it needs to be strengthened by other variables outside of this research, such as shifting interest from visual to digital promotion

Transformasi Sosial Politik Kaum Santri Di Lombok

The word “Lombok” has a philosophical meaning which in Sasak means straight. In a different perspective it will give a broad meaning as well as become a spirit in every side of the life of the Lombok people starting from the interaction of the community both inside and with the outside world, this can be seen from the meaning of the word Lombok which means straight in their interactions who firmly hold good values ​​towards others, because straight is the opposite of crooked which has a negative connotation, this factor then shapes the character of the Lombok people so that they are known as people who are polite, friendly and firm in maintaining principles. Likewise, from a religious point of view, firmness in upholding religious teachings which contain good values ​​is reflected in the high respect for the characters, whether Tuan Guru, Ustadz, Guru or santri in general, which is manifested from their influence by religious leaders in carry out social and political changes in society. Researchers try to examine this reality using library research method so that they can find out the dynamics that occur with accurate data and understand the extent of the role of the santri in carrying out socio-political changes in Lombok society. Keyword: Lombok, Political Culture, Santri, Social Transformation

Analysis of Merariq Kodeq Tradition Practiced by Sasak Indigenous People in Lombok Based on Max Weber and Georg Simmel's Theory

Sasak ethnic group still maintains the ancient tradition of abducted marriage or called Merariq, in which women are hidden in the homes of male relatives with the approval of traditional institutions. The tradition called 'merariq' initially required the consent of both parties and was only conducted under the strict supervision of traditional elders. The study aims to analyze Merariq Kodeq tradition practiced by Sasak indigenous people in Lombok from the point of view of max weber and georg simmel's theory. The study used a qualitative method with a literature review approach. The concept of social action initiated by Weber represents traditional Merariq tradition of Sasak indigenous people in Lombok. Compared to other sociologists, Weber's ideas are comprehensive.

Tradisi Sorong Serah dalam Prosesi Perkawinan Masyarakat Adat Sasak: Sebuah Tinjauan ‘Urf

This study is intended to explain the sorong serah tradition in the marriage customs of the Sasak people of Lombok, within the framework of Islamic law. This study uses a qualitative approach. Data was collected through observation and interviews. This study uses the analysis of 'urf which is one of the arguments in determining Islamic law, with the consideration that 'urf is a theory that is more relevant to aspects of tradition, culture or customs. The results of this study indicate that the implementation of aji krame in the sorong serah tradition uses refined language which is the highest stratum in the Sasak language, not mantras that contain shirk as some people suspect. The use of high language in aji krame is a custom that does not conflict with Islamic law, in fact there are many conformities there.