B. Perkembangan Islam
2. Penutup
Aktivitas dagang dan perkem- bangan Islam di Sriwijaya menjadi bukti nyata bahwa melalui interaksi perdagan- gan maka dapat menguntangan dua belah pihak layaknya Simbiosis mutualisme yang saling menguntungkan. Sriwijaya diuntungkan dengan adanya pedagang yang tertarik membeli komoditas perda- gangan yang di hasilakan sebalinya juga para pedagang Asing juga menjajahkan dagangan asli dari negeri mereka. Diba- lik semua proses dan aktivitas dagang yang ada saat itu terselit misi yang san- gat besar yakni merupaya memberikan warna pada Sriwijaya mengenai ajaran Islam yang dianut oleh para pedagang Muslim saat itu, yang inilah akhirnya bermuara pada berkembangnya diploma- si antara dua bangsa melalui jalur perda- gangan saat itu.
63Ibid, hlm. 251-252
DAFTAR PUSTAKA Sumber Buku
Abdurrahman, Dudung., Metode Peneli- tian Sejarah. Jakarta: Logos Wa- cana Ilmu. 1999.
Abdullah, Taufik., Sejarah Umat Islam Indonesia, Jakarta: Majelis Ula- ma Indonesia, 1991.
Achadiati, dkk., Sejarah Peradaban Ma- nusia Zaman Sriwijaya, Jakarta:
Gita Karya, 1988.
Ambary, Hasan Muarif, dkk., Kota Pa- lembang Wanua Sriwijaya Menu- ju Palembang Modern, Palem- bang: Pemerintah Kota Palem- bang, 2012.
Ambari, Uka Tjandrasasmata, Hasan Muarif., Masuk dan Berkebang- nya Islam di Sumatera Selatan, Jakarta: UI Prees, 1986.
Arikunto, Suharsimi., Prosedur Penelitian Suatu Pendekatan Praktek, Jakarta: Rineka Cipta.
2010.
Atmosudirdjo, Prajudi., Sejarah Ekono- mi Indonesia dari Segi Sosiologi, Jakarta Pusat: PT. Pradnya Para- mita, 1983.
Azra, Azyumardi., Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII, Bandung: Mizan Bandung, 1995.
Berg, L.W.C. Van den., Orang Arab di Nusantara, (terjemahan:Rahayu Hidayat), Jakarta: Komunitas Bambu, 2010.
Budiardjo, Miriam., Dasar-dasar Ilmu Politik, Jakarta: PT. Gramedia Pustaka Utama, 2005.
Boechari, Himpunan Hasil Penelitian Arkeologi di Palembang Tahun 1884-1992, Jakarta: Pusat Peneli- tan Arkeologi Nasional dan De- pertemen Pendidikan dan Kebu- dayaan, 1992.
______________., Prasasti Keduakan Bukit: sebagai acuan hari jadi kota Palembang, Palembang, Depertemen pendidikan, kebu- dayaan dan Museum Negeri Su- matera Selatan Balaputra Dewa, 1993.
Codes, George., Asia Tenggara Masa Hindu-Budha, Jakarta: KPG Per- pustakaan Populer Gramedia, 2010.
_____________., Kedatuan Sriwijaya.
Jakarta: PT. Reka Viva Karya, 1989.
_____________., Kedatuan Sriwijaya, Depok: Komunitas Bambu, 2014.
Drakard, Jane., Sejarah Raja-Raja Barus, Jakarta: Usaha bersama Penerbit Angkasa dan Ecole Francaise D‘ektreme-Orent, 1988.
Daldjoeni, N., Geografi Kesejarahan II Indonesia, Bandung: Alumni Anggota IKAPI, 1984.
Dick- Read, Robert., Bukti-Bukti Mutakhir tentang Penjelajahan Pelaut Indonesia Abad Ke-5 Jauh sebelum Cheng Ho dan Columbus. (terjemahan), Bandung: Mizan, 2008.
Djavid, Boedenani., Tambo Kerajaan Sriwijaya sampai Berdirinya Ke- sultanan Palembang, Bandung:
Tarate Bandung, 1961.
Gottschalk, Louis., Mengerti Sejarah:
pengantar metode sejarah, (ter- jemahan: Nugroho Notosusanto), Jakarta: Yayasan Penerbit Un- iversiatas Indonesia, 1975.
Hanafiah, Djohan., Melayu-Jawa: Citra Budaya dan Sejarah Palembang, Jakarta: PT. RajaGrafindo Persa- da, 1995.
Hanafiah, Djohan,.dkk,. Perkembangan Kota Palembang dari Wanua Sriwijaya Menuju Palembang Modern,Palembang:Pemkot Pa- lembang,2005
Hasymy, A., Sejarah Masuk dan Ber- kembangnya Islam di Indoensia, Medan: PT. Alma‘arif Percetakan offset, 1981.
Husni, Dardiri, dkk., Sejarah Islam Asia Tenggara, Riau: Istitute for Southest Asian Islamic Studis (ISAIS), UIN Suska dengan Alaf Riau-Pekanbaru, 2006.
Huda, Nor., Islam Nusantara: Sejarah Sosial Intlektual Islam di Indone- sia, Yogyakarta: Ar-Ruzz Media, 2013.
Hodgson, Marshall G.S., The Venture of Islam: Conscienceand history in a world civilization, Chicago:
The University of Chicago press, 1974.
Idi, Abdullah,. Bangka: Sejarah Sosial Cina-Melayu.Yogyakarta: Tiara Wacana, 2011.
Irfan, Nia Kurnia Sholihat., Kerajaan Sriwijaya. Jakarta: PT. Girimukti Pasaka, 1983.
Ismail, Arlan., Peridosasi Sejarah Sriwi- jaya, Palembang: Unanti Prees, 2003.
Jayanegara, Erwan Suryanegara bin As- nawi., Kerajaan Sriwijaya, Pa- lembang: Dinas Pendidikan Pro- vinsi Sumatera Selatan, 2009.
Karim, Abdul., Islam Nusantara, Yo- gyakarta: Pustaka Book Publisher, 2007.
Lapian, A.B., Pra Seminar Penelitian Sriwijaya, Jakarta: PT. Rora Karya, 1978.
Leirissa, R.Z. G.A. Ohorella dan Yuda B.Tangkilisan., Sejarah Pereko- nomian Indonesia, Yogyakarta:
Ombak Anggota IKAPI, 2012.
Merlina, Haris Susanto, Meriaty S. Sara- gih., Informasi Data Kedatuan Sriwijaya dalam Berbagai Aspek di Sumatera Selatan, Palembang:
Depertemen Pendidikan dan Ke- budayaan Museum Negeri Sum- sel Bala Putra Dewa, 1991.
Munoz, Paul Michel., Kerajaan- kerajaan Awal Kepulauan Indo- nesia dan Semenanjung Malay- sia: perkembangan sejarah dan budaya Asia Tenggara, Yogya- karta: Mitra Abadi, 2009.
Muljana, Slamet., Sriwijaya, Yogyakarta, PT. LkiS Pelangi Aksara, 2006.
_______________., Runtuhnya Kera- jaan Hindu-Jawa dan Timbulnya Negara-negara Islam di Nusan- tara, Yogyakarta: PT. LkiS Pe- langi Aksara, 2005.
Marsden, William., Sejarah Sumatera, (terjemahan: Tim Komunitas Bambu), Depok: Komunitas Bambu, 2008.
Martin, Roderick., Sosiologi Kekuasaan, (diterjemahkan oleh Herry Joediono)., Jakarta: CV.
Rajawali,1990.
Moleong, Lexy J., Metodologi Penelitian Kualitatif, Bandung: PT. Remaja Rosdakarya, 2002.
Mahmud, Kiagus Imron., Sejarah Pa- lembang, Palembang: Anggrek Palembang, 2004.
Poesponegoro, Marwati Djoened, Nu- groho Notosusanto.,Sejarah Na- sional Indonesia II. Jakarta: Balai Pustaka, 1990.
Poerbatjaraka, F.D.K Bosch., Crivijaya, Cailendra dan Sanjayavamca, Jakarta: Bhratara, 1975.
Pulungan, J. Suyuthi., Sejarah Perada- ban Islam, Palembang: Grafika Telindo Press, 2012.
Rapanie, Ahmad, dkk., Kerajaan Sriwi- jaya: beberapa Situs dan Arte- faknya, Palembang: Dinas Pendi- dikan Museum Negeri Sumatera Selatan, 2012.
Sartono., Pra Seminar Penelitain Sriwi- jaya, Jakarta: Penelitian Purbaka- la dan Peninggalan Nasional, 1979.
__________., Laporan Penelitian Arkeo- logi dan Geologi Palembang
1984, Jakarta: Badan Arkeologi Nasional, 1984.
Santun, Dedi Irwanto M., Iliran dan Uluan: dikotomi dan dinamika dalam sejarah kultural Palem- bang, Yogyakarta: Eja Publisher, 2010.
Soekmono, Pengantar Sejarah Kebu- dayaan Indonesia 2, Yogyakarta:
KANSIUS, 1981.
Sirjani, Raghib As., Sumbangan Pera- daban Isam pada Dunia, (terje- mahan: Sonif), Jakarta Utara:
Pustaka Al-Kautsar, 2011.
Stiyawati, Pra Seminar Penelitian Sriwi- jaya, Jakarta: PT. Rora Karya, 1978.
Soekanto, Soerjono., Sosiologi Suatu Pengantar,Jakarta: PT RajaGra- finda, 2002.
_________________., Beberapa teori Sosiologi tentang Struktur Ma- syarakat, Jakarta: PT RajaGra- findo Persada, 1993.
Soeroto, Sriwijaya., Menguasai Lautan, Jakarta: Mutiara, 1975.
Singgih,Sulistiyono, Tri., Pengantar Sejarah Maritim Indonesia. Ja- karta: Direktorat Jendaral Pendidikan Tinggi, Departemen Pendidikan Nasional,2004.
Susanto, Haris, dkk., Informasi Data Kedatuan Sriwijaya dalam Ber- bagai Aspek di Sumatera Selatan, Palembang: Depdikbud dan Mu- seum Balaputra Dewa, 199.
Seregar, Sondang M, dkk., Asia Tengga- ra dalam Perspektif Arkeologi:
Kajian Arkeologi di Sumatera Se- latan, Pelembang: Mendikbud dan Balai Arkeologi Palembang, 2010.
Supriyanto., Pelayaran dan Perdagan- gan di Pelabuhan Palembang 1824-1864, Yogyakarta: Ombak, 2013.
Sunarto, Kamanto., Pengantar Sosiologi. Jakarta : LP FE-UI, 2004.
Sunnara, Rahamat., Sejarah Islam Dunia, Banten: Talenta Pustaka Indone- sia, 2009, hlm. 43-44
Siregar, Sondang M., Siddhayatra, Pa- lembang, Kementerian Kebu- dayaan dan Pariwisata, Balai Ar- keologi Palembang, 2010.
Subana, Muhammad Sudrajat., Dasar- Dasar Penelitian Imiah, Ban- dung: Pustaka Setia, 2005.
Sunanto, Musyrifah., Sejarah Peradaban Indonesia, Jakarta: Rajawali Prees, 2012.
Sukirno, Sadono., Mikroekonomi Teori Pengantar, Jakarta: PT. Raja Grafindo, 2010.
Suryabrata, Sumardi,. Metodologi Pe- nenlitian, Jakarta: Raja Grafindo, 1997.
Sugiyono., Metode Penelitian Kombinasi, Bandung: IKAPI, 2008.
Tim Balai Arkeologi Palembang., Pera- daban di Pantai Barat Sumatera:
Perkembangan Hunian dan Bu- daya di Wilayah Bengkulu, Yo- gyakarta: Ombak, 2013.
Tim Muskala., Situs-situs di Palembang, Palembang: Muskala Kanwil.
Depdikbud. Sumatera Satan, 1990.
Thohir, Ajid., Perkembangan Peradaban di Kawasan Dunia Islam, Jakar- ta: PT. Raja Grafindo Persada, 2004.
Tim Penelitian Arkeologi Palembang, Himpunan Hasil Penelitian Ar- keologi di Palembang Tahun 1984-1992, Jakarta: Pusat Peneli- tian Arkeologi Depdikbud. 1990.
Tim Museum Balaputra Dewa., Koleksi Arkeologi Museum Balaputra Dewa, Palembang: Dinas Pendi- dikan dan Museum Balaputera Dewa, 2010.
Tibbetts,G.R., Early Muslim Traders in South-East Asia, JMBRAS, 1957.
Tim Balai Erkeologi Palembang., Eks- pedisi Sriwijaya: mencari jalur yang hilang, Palembang: Balai Arkeologi Palembang, 2010.
Tim Balai Arkeologi Palembang., Pra- sasti-prasasti Sriwijaya, Palem- bang: Dinas Pendidikan Nasional Museum Negeri Sumatera Sela- tan, 2006.
Tim Museum Balaputra Dewa, Prasasti- prasasti Sriwijaya, Palembang:
Dinas Pendidikan Nasional Mu- seum Negeri Sumatera Selatan, 2006.
Utomo, Bambang Budi., Musi Menjalin Peradaban Warisan Budaya Se- bagai Identitas, Palembang, Tu- nas Gemilang Pres dan Balai Ar- keologi Palembang, 2012.
Vlekke, Bernard H. M., Nusantara Seja- rah Indonesia, Jakarta: KPG (Kepustakaan Populer Gramedia), 2008.
Wolters, O.W., Kemaharajaan Maritim Sriwiaya dan Perniagaan Dunia Abad III – Abad VII. Jakarta:
Komunitas Bambu, 2011.
Yatim, Badri., Sejarah Peradaban Islam, Jakarta: Raja Grafindo Persada, 2004.
Zubir, Zusneli.,dkk,. Bunga Rampai Se- jarah Sumatera Selatan (Sumate- ra Selatan Dalam Kajian Sosial dan Ekonomi, Padang: BPSNT Padang Press,2012.
Non Buku
Mulyadi Yadi, Kemartiman, ―Jalur Rempah dan Warisan Budaya Bahari Nusantara” dalam Talk-
show di Malang
(Vol.1,2016),hlm.6.
Ravico,‖Konflik Elit Politik di Kesulta- nan Palembang Darussalam Ta- hun 1803-1821‖,tesis IAIN Ra- den Fatah:2013.
Purwanti Retno,” The role of the Musi river in the trade structure in the Sriwijaya Era” seminar keseja- rahan di Palembang (6-9 Agustus 2018)
Stiyawati,‖Pra- Seminar Penelitian Sri- wijaya, Jakarta:PT. Rona Karya,1978,hlm.96
THE IDEA OF TRADITIONAL RECONSTRUCTION ON MUSABAQAH TILAWATIL QURAN (MTQ) AT INDONESIA IN THE PERSPECTIVE OF
RAHMATAN LIL 'ALAMIN
Dr. Alfi Julizun Azwar, M.Ag
Email: [email protected]
ABSTRACT
The universal values contained in the Qur'an are the bearers of gcompetition for the un- iverse, as well as in the implementation of the Quran-based competition that is held an- nually in Indonesia and manifested in Musabaqah Tilawatil Quran or so-called MTQ.
Therefore, ideally the activities of MTQ involve the whole community. At the begin- ning of its implementation, Musabaqah Tilawatil Quran (MTQ) runs with the spirit of kinship, honesty and for presenting the da'wah of Islam itself. The fact is that MTQ in Indonesia is allegedly being shifted along with the empirical problems that follow the annual event, such as data manipulation of participants, cheating between offisial, until the indication of non-transparent and objective assessment on the Council of Judges al- legedly want to win the host organizer. Actually, the nuances of the competition are considered stagnant and monotonous, it is necessary to rethinking about the concept of organizing the existing MTQ. So in this study there are two things to be studied. First, how is the culture phenomenon in MTQ tradition? Second, how is the reconstruction of the MTQ tradition in the perspective of rahmatan lil 'alamin? The method used in this research is descriptive analysis, which is a research method through qualitative ap- proach resulting from a data collected through surveys in the field. While the data col- lection technique used is triangulation ie observation, interview, and documentation. In the meantime, this research seeks to answer and map the various problems and cultures of existing MTQ such as implementation guidance, judge judge transparency, MTQ membership validity, to the frauds that often occur and become permissive. So the mod- el of the upcoming MTQ is a representative activity that encompasses the value of rah- matan lil'alamin itself and in accordance with its substance, not only ceremonies, but also has a typical religious nuance, dynamic, and has a certain standardized curriculum.
It is at this stage that the reconstruction of MTQ can be developed in the fields of art, science and technology, culture and humanities, theology and Epoleksoshankam which all of these fields can give a fresh look and feel in this annual event from the organizing system, ceremonial ceremony, to the substance the material of MTQ is in accordance with the vision of Islam rahmatan lil alamin which can be felt by all levels of society.
Keywords: Reconstruction, MTQ, Rahmatan lil alamin
Preliminary
Almost all Muslims read the Ko- ran as a form of ritual authority, some- times as a guide to everyday life, as an artistic motif, or even as a "magic formu- la". Some memorize this glorious book by word of mouth, honoring a tradition that values oralitas or oral qualities as the foundation of a truth.64One expres- sion of recitation of the Qur'an as an ar- tistic form is the holding of Musabaqoh Tilawatil Qur'an,65 -then it is called MTQ-. The MTQ was originally only an activity held in commemoration of the big days of Islam in the form of reading recitations of the Qur'an and sometimes varied by adding the translation of the translation along with its syarah which is known as MSQ (Musabaqah Syarhil Qur'an). At present MTQ has expe- rienced the expansion of meaning into an event that includes many branches of the competition, such as Quran Recitations, Tahfizh Al Quran, Qur'an Tartil, Khattil Qur'an, Qur'anic Tafsir, Syarhil Qur'an, Fahmil Qur'an, Friday / Azan, Standard
64Bruce Lawrance, The Qur‟an a Bio- graphy, translated by Ahmad Asnawi (Yogyakar- ta, Diglosia Media, 2008), p. xiii-xiv.
65Handbook of MTQ Level of Province of Yogyakarta Special Region of 2013. By Min- istry of Religious DIY. Among the branches of the National MTQ are contested, namely: Tila- watil Qur'an branch, Tahfidzil Qur'an, Tafsiril Qur'an, Syarhil Qur'an, and Khattil Qur'an. Se- lection of Qur'anic Tartil
Book, and others.66 In each branch there are also classes and levels.67
At the beginning of its imple- mentation, MTQ runs with the spirit of kinship and honesty. The national MTQ first reflects how inter-regional partici- pants and local residents weave together.
So the values of unity, togetherness and honesty are highly respected.68 But on MTQ in the '80s, there began to be com- petition between regions. The desire of a region to win (participants) and the overall champion began to be done in
66MTQ that has grown rapidly in Indo- nesia is the fruit of the initiative and work of Muslims themselves. As a manifestation of the love of the Qur'an and the spirit of upholding, nurturing, studying, and practicing it in everyday life. However, until now there are still pros and cons about the holding of MTQ. Initially, the purpose of holding MTQ event is as a medium of da'wah and efforts to introduce the Qur'an to the general public. MTQ is considered one of the da'wah media that is effective in spreading syiar Islam, because the element of art in MTQ is con- sidered as a special attraction that can attract public interest. MTQ events are expected to in- crease public interest in learning the Qur'an, as well as strive for the Qur'an can really be em- bedded in the community. In addition, through MTQ is expected to bring the atmosphere of Is- lam in the midst of society, so it can bring a posi- tive influence in the life of society, nation, and state. See Guide MTQ Level Province Special Region of Yogyakarta in 2012, by the Ministry of Religion Yogyakarta
67See the MTQ Guide of Provincial Lev- el of Yogyakarta Special Region of 2013. By the Ministry of Religious Affairs of DIY. p. 3-4.
68MTQ as an effort to preserve and puri- fy the Qur'an, in accordance with the instruction of the Minister of Religious Affairs No. RI. 3 of 1990, and instructions of the Governor of Yo- gyakarta Special Region. No. 5 Year 1997. (See MTQ Handbook of Yogyakarta Province Level Year 2013. By Ministry of Religious Affairs DIY, p. 9)
unhealthy ways. The most common thing to do is to manipulate the data of age or area of origin of participants. In addition, it also manipulates the data of regional origin participants, and not half- hearted, sometimes to change the name and date of birth by way of making a birth certificate or new ID card.69 How- ever, until now the development of the MTQ competition still seems very mo- notonous and not so enthusiastic public interest is wider to the activity.
Based on the background of the above problem, the main problem to be studied is how to reconstruct the MTQ tradition in the perspective of rahmatan lil 'alamin. For directed discussion, this main question is split into two: first, how is the culture phenomenon in MTQ tradi- tion? Second, how is the reconstruction of the MTQ tradition in the perspective of rahmatan lil 'alamin?
History of MTQ
Tracking the origins of MTQ in Indonesia, can not be separated from the study of Islamic history in Indonesia.
Federspiel, as quoted by Iskandar, men- tioned that among Indonesian Muslims there is great interest in the practice of reading the Qur'an. Children learn the
69 http://www.sosbud.kompasiana.com.
Accessed on 29 March 2017 at 12.15 WIB
Qur'an as part of religious education, and family members will occasionally read the Qur'an together at home as a sign of religious obedience. The statement proves that reading the Qur'an, is part of the culture of society in Indonesia, and this tradition has been going on since the entry of Islam in Indonesia brought by the missionaries of Islam at the time.70
According to historical records, MTQ has existed in Indonesia since the 1940s, since the founding of Jami'iyyatul Qurro 'wa al-Hufadz founded by Nahdla- tul Ulama, as the largest mass organiza- tion in Indonesia. Since 1968, when the Minister of Religious Affairs was held by K.H. Muhammad Dahlan (1967- 1971) - also as one of the Chief Execu- tive Officers of Nahdhatul Ulama - was the first time MTQ was instituted na- tionally. K.H. Muhammad Dahlan and Prof. K.H. Ibrahim Hossen was the first initiator of the implementation of MTQ National Level in Ujung Pandang (Ma- kassar).71 In addition, both, together with K.H. Zaini Miftah, K.H. Ali Masyhar
70Syahrullah Iskandar, "MTQ and State:
A Hegemonic Review", in Irwan Abdullah, et al.
(ed.), Dialectics of the Sacred Text of Religion (Yogyakarta, Graduate School of UGM, 2008), p. 245. This statement can also be seen in Azyu- mardi Azra, the Network of Middle Eastern Ula- ma and the Archipelago of the XVII and XVIII Archipelago (Bandung, Mizan, 1998) p. 31.
71Nur Rohman, Anna M. Gade and MTQ in Indonesia: A Methodological Study (Su- rakarta, Al-A'raf, 2016) Journal, p. 114.
and Prof. Dr. HA. Mukti Ali on January 23, 1970 formed Yayasan Ihya 'Ulumuddin, which a year later pio- neered the establishment of the College of Science of the Qur'an (PTIQ), a col- lege that specifically teaches the art of reading and memorizing the Qur'an and the masters of the sciences that are in it.72
At the practical level, there are two missions that Muslims want to real- ize by the phenomenon of this musaba- qoh. First, Shia Islam. Although the lofty intention behind this lively activity is solely for the sake of Allah SWT, this musabaqoh can not be separated from its social dimension as an exhibition.
Second, the internal purpose. By orga- nizing a regular competitionthat brings together inter-regional experts from sub- district level to international level, it is expected that each policy holder in all regions encourages and supports Qur'an- ic learning activities.73
Implementation and development of MTQ in Indonesia can not be sepa- rated from the role of some famous qari
72Saifullah Ma'sum, Track Record of Knowing Character: A Glimpse of Biography 26 NU Leaders (Jakarta, Saifuddin Zuhri Founda- tion, 1994) p. 278.
73Yudhie R. Haryono, Political Lan- guage Al-Quran: Suspecting Hidden Meaning Behind Text / M, (Bekasi, Cluster Press, 2002) p.
203
'in Indonesia, such as K.H. Aziz Muslim, K.H. Bashori Alwi, Hj. Rofiqoh Darto Wahab, Hj. Nursiah Ismail, Hj. Aminah, Hj. Maria Ulfah, Muammar ZA, Mu- hammadong, Muhammad Ali, H. Wan Muhammad Ridwan Al-Jufrie ', Maria Ulfa, and so forth.74 As the development progresses, the MTQ has improved and the enthusiasm of the community is get- ting higher and higher. MTQ no longer becomes a claim from one institution, because it has been developed and owned by various institutions, both pub- lic and private as the organizer. In turn, MTQ is able to present competitions that mock the Qur'an with a high level of par- ticipation.
The benefit of the MTQ is to be the motivation of Muslims as a variation in broadcasting the Quranic message.
MTQ aims to eliminate the religion of Islam with the Qur'an, motivation arena, increase the awakening of the Qur'an, improve friendship, and ground the Qur'an in the middle of society by using
74A qari 'woman who according to Anne Rasmussen is something unique and that distin- guish between reading the Qur'an in the public sphere, between Indonesia and Middle East countries. In addition to inspiring Anna Gade, Anne Rasmusen also thanked her much for Ma- ria Ulfa, because the information in her research is much excavated from Maria Ulfa herself. See more. Anne Rasmussen, Women, The Recited qur'an, and Islamic Music in Indonesia (London, University of California, 2010).