Study of Religious Aspect in Ghulam Hicays:

Hermeneutic Perspective

Trie Utari Dewi, Rr. Sulistyawati

Program Studi Pendidikan Bahasa dan Sastra Indonesia, FKIP Universitas Muhammadiyah Prof. Dr. Hamka, Jl. Tanah

Merdeka No. 20 Jakarta Timur, DKI Jakarta, Indonesia

Keywords: Ghulam Hicays, Religious Aspects, Hermeneutic, Literature.

Abstract: The main problem addressed in this study is the large number of ancient manuscripta that have not been

revealed in the content and only limited to the study of the textual criticism. One of them the results of the

research conducted by H. Sanwani Sanusi, who only converted and edit the words of the Hikayat Ghulam

manuscript. This text, however, has many values in it if studied. Therefore, the aim of this study was to

reveal the religious contents of Hikayat Ghulam text and to pass the nation's culture on to the next

generation. A descriptive qualitative method with a hermeneutic approach was used in this research. The

design included an initial stage where several literature studies were searched and data collected by a careful

reading of the text and transfer of the script. This was followed by the identification and classification of the

data according to the problems highlighted in the study. Furthermore, a validity test was conducted through

the use of triangulation techniques. The results showed there are religious contents in the text of Hikayat

Ghulam indicated by faith, Islam, ihsan, science, and charity. The faith aspect found include faith in God,

the Prophet, and destiny while the Islam aspect involved implementation of worship such as prayer, fasting,

almsgiving, and alms. Furthermore, the Ihsan had to do with the feelings about the presence of God through

repentance, following His commands and avoiding His prohibitions. The science was found to include the

knowledge of the verses of the Koran and the hadith of the Prophet as suggested in Q.S. Ali-Imran: 159 and

the prohibition on following passions in Q.S. Al-Jasiyah: 23. The charity was centered around community

life, including helping people who are weak and distressed, doing charitable deeds, being fair, forgiving

each other, and working to fulfill life. The result of this study can be applied in literary learning in schools

related to understanding the content of the hicays.

1 INTRODUCTION

This study examined aspects of religion in the

Ghulam tale manuscript. The Ghulam tale

manuscript is a script using Jawi and Malay

language in which there are many quotes from the

verses of the Qur'an. The Ghulam tale manuscript

had been examined from the aspect of philology by

H. Sanwani Sanusi through switching the script and

editing the text. However, the text of Ghulam tale

has not been reviewed by the researchers before. The

reason researchers were examining religious aspects

in Ghulam tale was due to the condition of today's

society which has begun to move away from the

Qur'an and much influenced by western thoughts.

The finding of the research done by Koenig &

Larson (2001 in Fridayanti, 2016) which conducted

a study of the concept of religiosity showed within

80% of studies results that had been examined, the

religious beliefs and practices (religiosity) associated

with greater life satisfaction, happiness, positive

affect and increased morality. Whereas Wong-

McDonald and Gorsuch (2000 in Utami, 2012)

stated that religious coping is a way for individuals

to use their beliefs in managing stress and problems

in life. In addition, many philologists who examined

the text only arrived at the text critics without

reviewing the contents. This research is also one of

the researchers' efforts in preserving national culture.

That way, people can find out that many benefits

and knowledge will be obtained by studying ancient

manuscripts.

The main difference between this research and

the previous one was related to the values or

474

Dewi, T. and Sulistyawati, R.

Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective.

DOI: 10.5220/0009001704740481

In Proceedings of the International Conference on Education, Language and Society (ICELS 2019), pages 474-481

ISBN: 978-989-758-405-3

religious aspects analyzed in this study. Several

previous studies had examined the religious values

contained in Indra Budiman tale, where the religious

values studied are the values of unity, academic

values, and muamalah values (Khadijah, 2013).

Other research was related to religious values in Ali

Kawin tale which consists of the values of aqeedah,

sharia, and morality (Rozanah, 2017). The striking

difference with previous research was related to the

approach used in the study of Ali Kawin tale,

philology approach. Through that approach, the text

was edited first then expressed the value of the

religions content.

Earlier research related to the content value of

the tale only discussed religious values generally

such as divinity, worship, and human behavior. It

did not discussed other aspects in more detail and

more complete.

Hence in this research a study of religious

aspects in Ghulam tale was conducted which

consisted of aspects of faith, Islam, ihsan, science,

and charity using the hermeneutic perspective.

Within this study there was no need to translate the

text content as a whole and prioritize interpretation.

That way, people can more easily understand the

religious aspects contained in the Ghulam tale

manuscript without the need to translate it.

Moreover, the community can both instill religious

aspects in Ghulam tale as a guideline for life and be

applied in literary learning in schools to make it

easier for students to understand the text content of

the tale especially the religious aspects.

2 LITERATURE REVIEW

In this section the literature review is a theoretical

foundation which relevant to the research problem.

Therefore, the opinions and views that are

appropriate in supporting the research will be

described. The literature review includes definitions

of manuscripts and tale, religious aspects, and

hermeneutic approaches.

2.1 Manuscript

Manuscript is one of the most authentic primary

sources that can bring the distance between the past

and the present. The promising manuscript is a

special "Way of Shortcut" to find out the intellectual

treasures and social history of people's lives

(Faturahman in Rozanah, 2017). In line with that,

Dewi (2016) reveals that the manuscript is the

gateway to the treasures of the past. Through the

script can be revealed the thoughts of previous

people, it also can be used as learning for life today.

In addition, the text is not only a reading material

that can add knowledge, but also becomes an

entertainer and learning for the reading community.

Furthermore, Barried (in Rozanah, 2017) also

reveals that the manuscript is a handwriting that

holds various thoughts and feelings as a result of the

culture of the past.

According to Suryani (2012) the manuscript is

also seen as a cultural result in the form of literary

creativity because the text contained in the

manuscript is a wholeness that expresses the

message. Messages that are read in the text are

functionally closely related to the philosophy of life

and with other forms of art. When viewed from the

content of its meaning, the discourse in the form of

classical text carries certain functions, namely

imagining the mind and forming the norms that

apply, both for contemporaries and future

generations. Based on these opinions, it can be

concluded that the text is the intellectual treasure of

the past in the form of the previous ancestral

handwriting that can be used by the community as

learning for the present and future.

2.2 Definition of Tale or Saga

According to Khadijah (2013) tale is a type of old

Indonesian literature written by a poet to express

his/her thoughts poured in prose by using Malay,

containing fictional stories rather than real events

functioning as solace. Whereas according to

Wahyuni, (2014: 95 in Saputra et al: 3) tale is an old

prose that contains stories or saga about the

greatness and heroism of a person, complete with

oddities, powers, and the miracle of the main

character that makes no sense, for the purpose of

solace, heal sadness, and arouse fighting spirit.

Widjojoko (in Rozanah, 2017) revealed the basic

characteristics of a universal tale structure. First,

there is a central principal surrounded by side

figures that all represent a number of certain groups.

Second, central figures in all situations always stand

out in terms of goodness and excellence. Third one

is continuous resistance between two parties namely

the good parties who want to reassert the harmony of

universe law and the parties who threatened by evil

parties. Finally, resistance between good and evil is

unrelenting. The values contained in the tale are

basically spiritual. Therefore, tale is often referred to

as a form of spiritual culture. The spiritual culture by

Baker (1988: 24-37 in Khadijah, 2013) is referred to

as subjective culture.

Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective

475

2.3 Religious Aspects

Religiosity is closely related to religion. According

to Nurgiyantoro (in Rozanah, 2017) that religiosity

and religion are indeed closely related, side by side

can even merge into one unit. But actually both lead

to different meanings. Religious is a wider range

compared to religion which looks formal and

official. The basic word of religious is religion that

comes from the English as a form of a noun which

means faith or belief in the existence of something

greater power above humanity. Religious originates

from the word religious which means the inherent

religious nature of a person ( Slim; Ahmad

Thontowi, 2005 in Utami, 2014). Whereas

Mangunwijaya (in Rozanah, 2017) revealed that the

word religious sees an inner aspect of the heart, du

Coeur in the sense of Pascal, namely a taste that

includes totality (including ratios and human

feelings) the depth of the human person. Studies of

religious aspects are very broad and cover various

levels in human life such as faith, worship, social

relations, rituals, and media used in worship

(Jirásek, 2015). Abdullah et al. (in Zurqoni, 2018)

divides Islam tenet into 3 parts, those are belief

(aqeeda), prayer (shari’a) and morals

(attitude/behaviour).

The Ministry of Environment explains five

religious aspects in Islam (Ahmad Thontowi, 2005

in Utami, 2014), namely:

a. Faith aspect, which concerns the beliefs and

relationships of humans with God, angels,

prophets and so on.

b. Islamic aspects, namely concerning the

frequency and intensity of the

implementation of established worship, such

as prayer, fasting and almsgiving.

c. Ihsan aspect, which involves experience and

feelings about the presence of Allah SWT by

carrying out His commands and avoiding His

prohibitions.

d. Science aspect, that is concerning one's

knowledge about religious teachings for

example by comprehending The Quran

further.

e. Charity aspects, concerning behavior in

social life, for example helping others,

defending weak people, working and so on.

One of the old literary works that had the

influence of Islam and had a dominance of Islamic

themes appeared in the tale or saga. This can be seen

from the many stories that tell the stories of the

Apostles and the heroism of the friends. In addition,

many stories contain quotes from the verses of the

Qur'an and the hadith of the Prophet. This shows

that the saga and old literature contain religious

aspects.

2.4 Hermeneutic Approach

Etymologically, the hermeneutic word comes from

the Greek hermeneutin which means to interpret

hermenia nouns, literally can be interpreted as

exegesis or interpretation (Sumaryono in Anshari,

2009). Literary work is the result of the creation of

an author's imagination in the form of text. In

reading literary texts, a reader must try to interpret

the meaning contained within.

Hermeneutics is a theory of interpretation and

understanding (Palmer in Hodge, 2018).

Hermeneutics has a literal meaning to interpret,

construe, read or translate. At first hermeneutics

contained rules about how to interpret ancient texts,

then it is used to understand literary texts, culture,

art, psychology, religion, cultural symbols and

concrete community structures or actions (Baker in

Khadijah, 2013).

Sumaryono (in Anshari, 2009) asserted that all

works which are divine inspirations, such as the

Quran, the Torah, the Gospels, the Vedas, and the

Upanishads in order to be understood and

comprehend require interpretation or hermeneutics.

The main task of hermeneutics is to understand

the text. Therefore, the notion of the text becomes

very central in hermeneutics (Khadijah, 2013). That

is way that the real goal of hermeneutics according

to Suyitno (2015) is to give a way to understanding a

text. So when this method of interpretation is applied

to the analysis of literary works or texts by an

interpreter, the interpreter in his/her interpretation

acts as hermes which is to become a bridge or link of

understanding the meaning of a literary work or text

both implicitly and explicitly as intended by the

creator of the text.

Schleiermacher found the basic characteristics of

exegesis/interpretation process involve the

interaction between taste and complete meaning and

also understanding certain aspects or expressions in

a text. This process is called the hermeneutic circle

which shows the absence of methodological

separations between the observer and the object of

study within.

Experts have concluded six boundaries or

definitions surrounding hermeneutics as the science

of interpretation, namely (1) hermeneutics as a

theory of biblical interpretation or exegesis bible; (2)

hermeneutics as a philology methodology; (3)

hermeneutics as a science of linguistic

ICELS 2019 - International Conference on Education, Language, and Society

476

understanding; (4) hermeneutics as the basis or

methodological foundation for historical sciences -

Palmer termed the geisteswissenschaften, namely all

disciplines that focus on understanding art, action,

and human writing-; (5) hermeneutics as design

recommendations and existential understanding; and

(6) hermeneutics as a system of interpretation

(Palmer, 2003: 38-47, and Atho and Arif Fahruddin,

2002: 18-21 in Anshari, 2009).

3 METHODOLOGY

The method used in this study was qualitative

descriptive method, namely research produced data

in the form of a description of the religious aspects

contained in Ghulam tale. Descriptive also aims to

make a systematic, factual, and accurate description

of the facts and characteristics of a population or

specific object to describe the reality that is

happening without explaining the relationship

between variables (Kriyantono, 2008 in Hasanudin,

2017). Whereas the approach used was a

hermeneutic approach. It was used to construe or

interpret the meaning of the language used in

Ghulam tale.

The subject of this research is the Hikayat

Ghulam Manuscript with the collection number W

132 found in the National Library of the Republic of

Indonesia (PNRI) and the book converted and

editing of Hikayat Ghulam by H. Sanwani Sanusi,

published by PNRI. The initial stage is the

preparation phase to identify problems and search

for literature studies, especially with reference to

previous research journals. This is useful to know

the problems to be studied. The next step was to start

collecting data by carefully reading the script of

Hikayat Ghulam with collection number W 132 and

transferring letters and edits by H. Sanwani Sanusi.

Furthermore, identifying data to answer the research

problem and collecting data needed for further

analysis with the hermeneutic approach. The next

step is to classify and describe data based on

problems in the study. The final step is to test the

validity of the data in order to get objective results

with triangulation techniques, namely by checking

based on available sources and comparing them with

the data itself.

4 FINDINGS AND DISCUSSION

Based on the research that has been done on Ghulam

tale, there are some religious aspects contained

within the tale including the aspects of faith, Islam,

ihsan, science, and charity. Aspects of faith found

are in the form of faith in God, the Prophet, and

destiny. While the aspects of Islam contained in the

text are in the form of the implementation of

worship such as prayer, fasting, almsgiving, and

alms. Furthermore, the aspect of ihsan obtained in

the text takes the form of feelings about the presence

of God by repentance and carrying out His

commands and avoiding His prohibitions such as

trusting God and carrying out the laws of God. The

aspects of science found are knowledge of the verses

of the Quran and the hadith of the Prophet as they

suggest deliberating as in Q.S. Ali-Imran: 159 and

the prohibition on following passions as in Q.S. Al-

Jasiyah: 23. The last aspect is charity in community

life, including helping people who are weak and

distressed, doing charitable deeds, being fair,

forgiving each other, and working to fulfill life.

4.1 Aspects of Faith

The aspect of faith in the form of faith in God can be

seen in the quote below:

“Allah Ta’ala mentakdirkan dengan hidupnya,

niscaya disuruhkannya akan seorang daripada

hambaNya mengambil akan dianya, kelak

dipertemukan Allah Ta’ala juga kita dengan

dia, jikalau tiada di alam dunia ini pada akhir

kesudahan dalam akherat esok kelak bertemu

kita dengan dia” p. 9

Translation

"Allah Ta'ala has predestined his life,

undoubtedly he will be commanded by Him, a

servant of Him who will take him, later Allah

will meet us with him, if not in this world, later

in the hereafter we will meet him".

Based on the data above, it is illustrated that a

father surrenders to the fate of his child and is sure

of God's help to the child he is forced to leave

behind. Verily, Allah is the best helper and will

surely take care of His servants. He is sure to be

reunited with his child by God in the world and in

the hereafter.

The aspect of faith in the form of faith in God

and His Messenger can be seen in the following

quote:

“Maka dengan tolong Allah Subhanahu

Wata’ala serta syafa’at segala Rasulullah dan

Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective

477

segala anbiya dan segala auliya yang

karomah...” p. 13

Translation

"So with the help of Allah Subhanahu Wata'ala

and syafa’at the Apostles and Prophets and the

noble scholars ..."

In the data above illustrated about a person's

beliefs about help and guidance given by Allah and

the apostles and the Prophet and the noble cleric for

his fate. As in Q.S. Al-An'am: 51 "Warn with him

(the Qur'an) those who fear that they will be

gathered before their Lord (on the Day of

Resurrection), there is no one for them to protect and

give syafa'at (help) other than Allah, so that they

fear”

The aspect of faith in the form of belief in

destiny or qada and qadar can be seen in the

following quote:

“Maka mengetahuilah Abu Sabr itu akan

sekalian ini daripada perbuatan Allah

Subhanahu Wata’ala itu juga atas hamba-

Nya...” p. 62

Translation

"So Abu Sabr learned that all of this was the

work of Allah Subhanahu Wata'ala towards His

servants ..."

Based on the data it can be illustrated that an

Abu Sabr knew that all the events that had befallen

him were the destiny and the will of God given to

him. He is sure of the qada and qadar that Allah has

set for him. As in Q.S. At-Taubah: 51 "Say: Nothing

will happen to us but what God has decreed for us.

He is our protector, and only to God the believers

must put their trust in".

4.2 Aspects of Islam

Islamic aspects in the form of worship such as

performing prayers, fasting, and zakat can be seen in

the quotations below:

2a “...dan tiada terlebih ta’at amal

daripadanya, dan tiada yang terlebih beragama

daripadanya, dan tiada yang terlebih takut akan

Allah Ta’ala daripadanya, adalah ia

mengejakan sembahyang lima waktu, fardu dan

sunnah, dan puasa fardu dan sunnah, lagi zahid

yang bertapa, tiada suka akan dunia,...” p. 90

Translation

"... and no one is more obedient to his deeds

than him, and no one is more religious than

him, and no one is more afraid of Allah than he

is, he is doing five times of prayer, fardhu and

Sunnah, and fasting fardhu and Sunnah, again

zuhud, don't like the world, ... "

2b “...dan hamba suruhkanlah mereka itu

mengerjakan sembahyang lima waktu dan

sembahyang berjamaah-jamaah dan puasa pada

bulan Ramadan dan mengeluarkan zakat harta

mereka itu daripada emas dan perak, dan zakat

perniagaan dan zakat perladangan...”. p. 124

Translation

"... and the servants ordered them to do the

five-day prayers and prayers together and fast

during the month of Ramadan and issue their

alms from gold and silver, and commercial

zakat and zakat on cultivation ..."

Based on data 2a and 2b above, it can be

depicted about the success of someone who is so

afraid of Allah that he never leaves all of his

commands such as carrying out five times of prayer,

fasting, and more love for the Hereafter than the

world. Every Muslim who has faith is instructed to

do five times of prayer, Ramadan fasting, and giving

alms. As in the Muslim hadith that "Islam is you

testify that there is no worship that has the right to

be properly worshiped except Allah and Muhammad

is His messenger, you establish prayer, perform

zakat, fast Ramadan and Hajj to Baitullah or Mecca

if you are able to travel there".

The implementation of alms worship can be

seen in the following quote:

“Maka bersedekahlah raja itu dengan

beberapa banyak sedekah itu” p. 5

Translation

"So give alms to the king with a lot of

alms"

The data above illustrates the generous nature of

a king with a lot of charity as his gratitude for the

happiness he gets.

4.3 Aspects of Ihsan

The ihsan aspect of carrying out commands and

following God's rules can be seen in the following

quote:

“Maka tatkala sudah masuk raja ke dalam

istananya dan menyuruhlah raja memanggil

qadi dan segala saksi minta nikahkan raja itu

kepada datuk maulana qadi” p. 4

Translation

"Then when the king entered his palace and

ordered to summon judges and witnesses to be

able to be married by datuk maulana qadi".

ICELS 2019 - International Conference on Education, Language, and Society

478

The data above described a king who has

feelings for women, so he wants to marry her and is

soon able to marry a woman he loves as long as he is

able to carry out a marriage. As in Bukhari's hadith,

"O young men, those of you who are able to get

married, then marry. Marriage is more able to

withstand views and more caring for genitals. And

whoever is not able then let him fast; because fasting

can suppress lust. "

The ihsan aspect of avoiding God's

prohibitions can be seen in the quote below:

“...maka tiadalah ia mau berbuat segala yang

jahat kepada syara’ dan kepada adat, karena ia

sangat ‘alimnya tuanku” p. 208

Translation

"... so he does not want to do anything evil in

Shari'a and tradition because he is the godly

master"

Based on the above data, it described a person

who does not want to commit a crime until he

violates religious law because he is a very pious

person. So that he is afraid to do an act that is a

prohibition of God. Allah commands His servants to

do good deeds and stay away from moorings. As the

word of God is Q.S. An-Nahl: 90 which reads:

"Verily Allah commands (you) to be fair and do

good, give to the relatives, and Allah forbids evil,

evil and hostility. He gives teaching to you so that

you can take lessons”.

Further aspects of the ihsan obtained in the text

containing feelings about God's visit can be

seen in the quote below:

3a. " Dengan Dia juga aku minta tolong " p. 1

Translate

"With God also I ask for help"

3b. " Dan Allah Subhanahu Wata’ala juga yang

membalaskan kasih paduka Syah ‘Alam

kepada patik sekalian ini "p. 6

Translate

"And Allah Subhanahu Wata'ala who will

repay the kindness of His Majesty Syah‘ Alam

for patik all of this ".

Based on data 3a and 3b at the top about one's

closeness with God, where he enjoys meeting his

god who is very close to His request for help in any

circumstances also believe God will accept everyone

who does His servants. Change in Q.S. Qaff: 16

which reads: "And We are closer to the veins of his

neck".

4.4 Aspects of Science

The scientific aspect of the knowledge of the verses

of the Qur'an can be seen in the following quote:

“Maka titah raja! Bahwasanya membunuh

dianya itu pekerjaan yang mudah, tiada faedah

mengerjakan dia, dan orang yang hidup itu

mumkin juga membunuh dia, dan orang yang

mati itu tiada mumkin me(ng)hidupkan dia.

Orang mati seperti bertanyaan nabi Allah

Ibrahim ‘alaihi as-salaam yang dikabarkan

Allah Ta’ala dengan firmannya dalam al-

Quran:... artinya: Ya Tuhanku! Betapakah

Tuhanku yang menghidupkan orang yang mati

itu (Q.S. al-Baqarah: 260)”. p. 50

Translation

"Then command the king! That killing him is

an easy job, it is not useful to do it, and the one

who lives may also kill him, and the dead will

not be able to revive him. Dead people like the

question of the prophet Ibrahim ‘alaihi as-

salaam which is reported by Allah Ta'ala in his

word in the Quran: ... meaning: My Lord! How

my Lord brings to life the dead (Q.S. al-

Baqarah: 260) ".

Based on the data above, someone who has the

desire to kill other people should think again. This is

because the act of killing other people will not

benefit themselves or others. Moreover, if the person

finally dies, it is impossible to turn it on again, and

what remains is meaningless remorse. There is in

Quran when Prophet Ibrahim asked Allah about how

to revive those who have died.

The scientific aspects of the knowledge of the

apostle hadith can be seen in the following quote:

“...jikalau sebelum sampai datang ajal patik

belumlah patik mati tuanku. Karena sabda nabi

shallallaah ‘alaihi wasallam: laa yamuutu

ahadun illa ba’da istiqaa’I rizqihi. Artinya:

Tiada mati seseorang juga melainkan kemudian

daripada sudah habis rezkinya”. p. 130

Translation

"... if before the death of the dead, my master

has not died. Because of the Prophet's words:

Shalallaah ‘alaihi wasallam: laa yamuutu

ahadun illa ba'da istiqaa'I rizqihi. Meaning: Not

even someone dies but has already finished his

sustenance. "

Based on the data above described a person's

knowledge that he could not die if it was not time for

him to die. As in the hadith that he conveyed that

someone would die if his age provision had indeed

been exhausted.

Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective

479

4.5 Aspects of Charity

Charity aspects in community life in the form of

helping the weak and giving love can be seen in the

quotes below:

5a “Maka mengambillah akan anak raja itu

penghulu perang penyamun yang amat besar

sekali itu dibuatnya anak angkat,

diminumkannyalah air susu kambing daripada

sangat kasihannya, dipeliharanyalah anak raja

itu, air susu kambing diperahkannya, diberinya

minum kepada anak raja itu”. p. 10

Translation

"So he took the king's son by the great ruler of

the warfare, and made him the adopted son. He

drew the milk of the goat with his affection. He

kept the king's child, and the goat's milk was

poured for him. He gave the king's son a

drink."

5b “Maka kasihanilah Syekh itu akan dia

karena barang yang didengarnya perkabaran

saudagar itu, dan dihadirkannyalah akan

makanan, diberinyalah makan saudagar

itu...Engkau diamlah padaku di sini, supaya

aku tolong akan dikau,...”. p. 25

Translation

"So pity the Sheikh for him because of the

news he heard from the merchant, and

presented the food, he gave the merchant food

... you stay here with me, so that I can help you

..."

Based on the data 5a and 5b obtained, the data

described the nature of someone's compassion for

others who are weaker than him. In data 5a the head

of the robber finally cared for the baby king's child.

Thus the head of the robber indirectly helped the

king's children who were displaced in the forest to

stay alive and be cared for by the chief of thieves. In

data 5b it described the help given by a Sheikh to the

merchant who is being hit by a disaster.

Charity aspects in community life in the form of

doing work to fulfill living needs can be seen in the

following quote:

5c “Maka diamlah saudagar tajir itu pada

tempat yang tuan Syekh suruh diam ia di sana

itu hingga sampai kepada musim tuan Syekh

itu berbuat kebun ladang dan hingga sampai

kepada mengetam padi dan memungut buah

anggur, dan jadilah menjemur khurma dan

anggur dan padi,...” p. 26

Translation

"So the silent merchant dwelled in the place

where the Sheikh told him to stay there until

the season the Lord Sheikh planted the fields

and until he reaped the rice and took the sump

of wine, and dried the dates, wine, and rice, ..."

5d “Maka berjalanlah ia mencari upahan orang

bekerja serta segala orang yang berbuat

pekerjaan”. p. 60

Translation

"Then he goes to find wages as workers and

everyone who does work".

Based on data 5c and 5d described someone who

tries to fulfill his life by working in the fields and

other jobs.

5 CONCLUSIONS

Based on the results of research conducted on

religious aspects found in Ghulam tale, five religious

aspects were found which could be used as material

for literary learning in schools. Literary learning in

understanding saga is able to help students find

religious aspects including aspects of faith, Islam,

ihsan, science, and charity which ultimately can be

applied by students and society in daily life.

REFERENCES

Anshari (2009) ‘Hermeneutika Sebagai Teori Dan

Metode’, Sawerigading, 15(2), pp. 187–192.

Dewi, Trie Utari, 2016. Mengembangkan Budaya Literasi

Melalui Naskah. Prosiding Seminar Nasional

Language Education and Literature (LANGEL) ke-1:

Pengajaran Sastra Indonesia, Daerah, dan Asing.

Jakarta: Pascasarjana Universitas Negeri Jakarta.

Fridayanti, F. (2016) ‘Religiusitas, Spiritualitas Dalam

Kajian Psikologi Dan Urgensi Perumusan Religiusitas

Islam’, Psympathic : Jurnal Ilmiah Psikologi, 2(2), pp.

199–208. doi: 10.15575/psy.v2i2.460.

Hasanudin, Cahyo, 2017. Analisis Kesalahan Berbahasa

pada Penulisan Media Luar Ruang di Kabupaten

Bojonegoro. Jurnal Pendidikan Bahasa dan Sastra,

Vol. 17, No. 1, April 2017

Hodge, S. (2018) ‘Standardised curriculum and

hermeneutics: the case of Australian vocational

educators’, Journal of Curriculum Studies. Routledge,

50(1), pp. 38–55. doi:

10.1080/00220272.2016.1278042.

Kementerian Agama Republik Indonesia, 2014. Al-Qur’an

dan Terjemah. Surakarta: ZiyadQuran

Khadijah, 2013. Hikayat Indra Budiman Telaah Nilai-

Nilai Religius (Kajian Hermeneutika). Volume I

Nomor 2, Juli – Desember 2013 (2013).

Jirásek, I. (2015) ‘Religion, Spirituality, and Sport: From

Religio Athletae Toward Spiritus Athletae’, Quest,

ICELS 2019 - International Conference on Education, Language, and Society

480

67(3), pp. 290–299. doi:

10.1080/00336297.2015.1048373.

Naskah Hikayat Ghulam. Kode Koleksi W.132, Katalog

Naskah Perpustakaan Nasional Republik Indonesia.

Jakarta: Perpustakaan Nasional Republik Indonesia.

Rozanah, Anis, 2017. Hikayat Ali Kawin: Suntingan Teks

dan Nilai-Nilai Religi dalam Teks Serta Implikasinya

Terhadap Pembelajaran Sastra di Sekolah. Skripsi.

Jakarta: Universitas Islam Negeri (UIN) Syarif

Hidayatullah

Sanusi, Sanwani, 2015. Hikayat Ghulam: Alih Aksara dan

Suntingan Teks. Jakarta: Perpustakaan Nasional

Republik Indonesia.

Saputra, Indra Gunawan, dkk. Kajian Strukturalisme dan

Nilai-Nilai pada Hikayat Hang Tuah Jilid I Karya

Muhammad Haji Saleh.

Suryani NS, Elis, 2012. Filologi. Bogor: Ghalia Indonesia

Suyitno, Dipa Nugraha. (2015). Sasta dan

Hermeneutika.S., (April), pp. 38–49.

Utami, Annis Titi Utami, 2014. Pelaksanaan Nilai

Religius dalam Pendidikan Karakter di SD Negeri 1

Kutowinangun Kebumen. Skripsi. Yogyakarta:

Universitas Negeri Yogyakarta .

Utami, M. S. (2012) ‘Religiusitas, Koping Religius, dan

Kesejahteraan Subjektif’, Psikologi, 39(1), pp. 46–66.

doi: 10.1016/j.jpainsymman.2006.01.007.

Zurqoni, Z. (2018) ‘Assessment for Islamic Education

Learning and Its Impact to Student’s Religiousness of

Islamic University’, Dinamika Ilmu, 18(2), pp. 223–

236. doi: 10.21093/di.v18i2.1183.

Study of Religious Aspect in Ghulam Hicays: Hermeneutic Perspective

481