INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 4, 1995

INDONESIAN

JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 4, 1995

ISSN 0215-0492

•

ISLAM AND DEMOCRACY: IN SEARCH OF A VIABLE SYNTHESIS

Bahtiar Effendy

MODERNITY AND THE CHALLENGE OF PLURALISM: SOME INDONESIAN LESSONS

Robert W. Hefner

ISLAMIC POLITICAL THOUGHT AND CULTURAL REVIVAL IN MODERN INDONESIA

M. Din Syamsuddin

WESTERN STUDIES OF SOUTHEAST ASIAN ISLAM: PROBLEM OF THEORY AND PRACTICE

STUDIA ISLAMIKA

Indonesian Journal for Islamic Studies Volume 2, Number 3, 1995 EDITORlAL BOARD: Harun Nasution Mastubu M. Quraisb Sbibab A Aziz Dablan M. Satria Effendi Nabilab Lubis M. Yrman Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wabib Mu'tbi EDITOR-IN-CHIEF: Azyumardi Azra EDITORS: Saiful Muzani Hendro Prasetyo ]ohan H. Meuleman Nuru/Fajri BadriYatim ASSISTANTS TO THE EDITOR:

Arief Subhan HeniNuroni

ENGLISH LANGUAGE ADVISOR: judith M Derrt

ARABIC LANGUAGE ADVISOR: Fuad M. Facbruddi11 COVER DESIGNER:

S. Prinka

STUDIA IS!.AMIKA (ISSN 0215-0492) is a journal published quarterly by the lnstitut Agama Islam Negeri (WN, The State Institute for Islamic Studies) Syarif Hidayatullah, jakarta. (STI DEPPEN No. 129/SK/DITJEN/PPG/STT/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communi· care original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.

All articles published do not necessarily represent the views of the journal, or other institutions to which it is affiliated. They are solely the views the authors.

Moh

.

Nurhakim

Tanz1m

al-Taqalld

al-'Ilmiyyah al-Islamiyyah

fl

Jawah

fl

al-Qarn

al-Tasi' 'Ashar wa Nufudhuh

Nahw al

-

Tatawwur al-Islam1

£1

Indun

!siyya

Abstract: The Islamic intellectual traditions of 19th century java have not been appropriately explored, despite the fact that the Java of the time constituted a very important centre of Islamic learning. Before 19th cen-tury, Islamic intellectual activities were centered in Pasai, Malaka and Aceh. Then they moved to java and here aL-Nawaw£, Ahmad Rifa't ai-Kalisalakf and Mahfudh al· Termasi emerged as outstanding representa-tives of the 'ulamas of that period. This preliminary study aims to de-scribe the process of the formation, the development and the influence of that Islamic intellectual tradition, covering all forms of the learning-teach-ing process or transmission of knowledge in maintainlearning-teach-ing or in devel-oping that tradition. This includes institutional factors such as pesantrens and mosques, key actors such as kyai and santri (teachers and students of the traditional Islamic school in Java), methods, the system of transmis-sion of Islamic knowledge and books.

Since Islam started to grow around 15th and 16th centuries, it must have been taught at that time. Scholars such as Drewes have been shown that such Islamic works as Ihya' 'Ulum al-Dtn and al-Tamh1d were used made as references for the Javanese works. When the Suez canal was opened in the mid of the 19th, and a new class of tea and sugar traders grew up, many Javanese people went to Mecca to complete the pilgrimage or to seek knowledge. Some of them even stayed there and became great 'ulamas like Shaykh Nawawf al-Bantanf. The question is how the Islamic intellectual tradition was transmitted to java. Following Azra, the transmission of the Islamic intellectual tradition did not come directly from the tual network with the Haramayn 'ulamas but rather from the intellec-tual interaction with people from Malay such as ai-Palimban£. The works

of al-Ranin, Hamzah al-Fansuri and several other 'ulamas were

well-known by the java 'ulamas in the 19th century.

In addition to the entry point of the Malay 'ulamas, the Islamic intellec-tual tradition was also shaped by direct contact with people from 87 Stud it< lsldmiiM, Vol 2, No. ~. 1995

88 Nurh.Jkim

Haramayn. In line with Van Bruinessen, the sources of the pesantren tra-dition are not from the Uthmanic model, teaching Hanafi jurisprudence, but instead come from contact with Shafi'ite-oriented institutions like madrasah Shaulatiyyah of India at Mecca and al-Azhar in Egypt. This argument is based on the fact that both of these institutions and pesantren are very similar in terms of models, curriculum and their Shaft 'ite orien-tation. Also the degree of development of the Islamic intellectual tradi-tion in java at that time was apparently connected with the intensity of the 'ulamas involvement in the intellectual discourse with those from over-seas. The more the 'u/ama' were involved in the Islamic discourse of Haramayn in the 19th the more numerous the pesantren and centres of infonnal Islamic learning were that were established in java.

Pesantren continued to flourish. Van den Berg noted 14,929 tradi-tional educatradi-tional institutions in java and Madura. One of the reasons is that through dormitories (pondoks) and mosques kyai and santri stayed together and they could build and continuously develop Islamic intellec

-tual tradition. In maintaining the tradition, among kyais themselves there developed intellectual network which are not confined through teach-ing activities in the class but also thorough transmission of religious au-thority as in the case of su.fi order which made each generation and pesantren to have close relationship to each other. Particularly when the

network is supported by family tie.

What must not be forgotten is that Islamic intellectual tradition is also shaped by the works of the 'ulamas. The 19th century was the most prolific period of the java 'ulamas. Shaykh Nawaw£ ai-Bantan£ (1813}, Ahmad Rifa'£ al-Kalisalakf {1786-1875}and Shaykh Mahfudhai-Termas£ are among them. By writing books, they defended and maintained their Islamic intellectual tradition. Those intellectual activities are not the case of the following kyais who felt sufficient with the works of their 'Jathers ». This certainly leads to the demise of the writing tradition among the kyais. Pesamren has a significant influence in lsfamizing the communities. Through mosque, sufi order {tar1qah), surau (small mosque) and Islamic activities, the religion of Islam is accepted by various peoples from kings

in the center to the peripherals of the remote areas. In the social and politi-cal realm, the influence of the pesantren could be seen in the peasants' revolt of Banten (1888}. In intellectual field, pesantren tradition also has moved javaness tradition. This can be proved by taking the popularity of alif, ba, ta, tha, Arabic spelling, to ha-na-cha-ra-ka, of the Sanskrit. In such cities as Solo, publisher and book shops on traditional books of Islam could be found easier than those ofjavaness teaching ('kejawen }.

Moh. Nurhakim

Tanz1m

al-Taqalld al-'Ilmiyyah

al-Islamiyyah

fl

Jawah

f1

al-Qarn

al-Tasi' 'Ashar wa Nufudhuh

Nahw al-Tatawwur al-Islam1

f1

Indun1siyya

Abstraksi: Studi khusus ten tang perkembangan tradisi keilmuan Islam di ]awa pada abad ke 19 belum banyak dilakukan padahal kawasan ini merupakan pusat lembaga-lembaga keagamaan dan pendidikan Islam tradisional. ]ika pada abad-abad awal pusat keilmuan Islam yang telah melahirkan sejumlah 'ulama' dan karya-karya besar berada di Pasai, Malakakemudian Aceh, makaabadke 19pusat itu te!ah bergeser ke]awa. Tulisan ini bermaksud menggambarkan soal pembentukan, perkembangan dan pengaruh tradisi keilmuan Islam yang meliputi unsur kelembagaan seperti mesjid, pelaku seperti santri-kiayi, sistem, metode, proses transmisi i/mu, buku-buku dan sarana-sarana lunak yang diper-gunakan pada abad 19. Menurut penulis, sejak Islam mulai tumbuh

di jawa sekitar abad ke 15 dan 16, pengajaran ilmu agama

sebenar-nya telah terjadi. Sejumlah sarjana Barat seperti Drewes (1968) telah menunjukkan bahwa karya-karya Islam seperti Ihya' 'Ulum al-D1n dan al-Tamhid telah dijadikan sebagai rujukan. Saat jalan perda-gangan semakin mudah karena dibukanya Terusan Suez, dan lahir sejumlah orang kaya baru pemilik perkebunan teh dan tebu di jawa, dan semakin meningkatnya kesadaran beragama di kalangan masyarakat, maka sekitar pertengahan abad ke 19 orangjawa telah banyak pergi haji dan menuntut ilmu di Mekkah. Bahkan ada di antara mereka yang menjadi 'ulama' besar seperti Syek Nawawf al-Bantanf dan Syekh Mahfudh al- Termasf. Namun, sejalan dengan pendapat Azra, kontak intelektual sebenamya telah terjadi sejak abad 17 dan prosesnya Lebih banyak dilakukan oleh para 'ulama Melayu-Sumatra seperti al-Palimbanz. Dari sanalah tradisi kemudian memasuki wilayah jawa padaabad 19. Melalui pintu ini pemikiran al-Hallaj dan tasauf al-Ghazalf tersebar di ]awa. Tetapi dari mana

90 Nurhakim

asal usul tradisi pesantren? Sejalan dengan Van Bruinessen, tradisi pesantren tidaklah berasal dari madrasah bertipe Uthmani. Pengaruh datang melalui hubungan dengan lembaga yang bermazhab al-Syafii seperti madrasah India Shaulatiyyah di Mekkah dan al-Azhar di Mesir. Hal ini didasarkan pada kenyataan bahwa lembaga-lembaga ini mempunyai kesamaan dengan model, kurikulum dan afiliasi mazhab pesantren-pesantren di Indonesia pada abad 18-19.

Dalam pengamatan penulis, tingkat perkembangan tradisi keilmuan Is/4-m tradisional mempunyai korelasi positif dengan intensitas keter-libatan 'ulama' dalam interaksi intelektual di dunia luar. fa menegaskan bahwa semakin banyak para 'ulama' ]awa terlibat dalam diskursus keilmuan di Haramain pada abad ke 19 semakin banyak pula jumlah pesantren atau tempat-tempat be/ajar informal yang lain di ]awa. Van den Berg mencatat 14.929/embaga pendidikan tradisional di ]awa dan Madura. Hal itu karena dengan pondokan, mesjid dan kiayi yang tinggal bersama para santri sangat mungkin untuk mekembangkan tradisi keilmuan Islam. Apalagi pesantren bersifat egaliter, terbuka dan mudah berintegrasi dengan masyarakat.

Secara intern, para kiayi sendiri mengembangkan jaringan intelektual yang tidak terbatas melalui pengajaran melainkan juga transmisi otoritas seperti dalam tareqat di mana satu generasi tidak terputus dari generasi lainnya, satu pesantren mempunyai hubungan dengan pesantren lainnya. Bahkan hubungan juga dibentuk melalui jaringan kekeluargaan.

Selajutnya, tradisi keilmuan Islam tradisional juga dijaga melalui karya-karya mereka sendiri. 'Uiama']awa abad 19 ialah periode 'ulama' paling produktif. Syekh Nawaw£ Bantan£ {1813}, Ahmad Rifa't al-Kalisalakf {1786-1875) dan SyekhMahfudh al-Tarmasf adalah di antara contohnya. Dengan karya-karyanya, para 'ulama' berusaha melestarikan tradisi salaf Sementara para 'ulama' berikutnya memandangpandangan yang diwariskan generasi sebelumnya masih relevan. Karena itulah, kebiasaan menu/is di kalangan 'ulama' mengalami kepunahan.

Tradisi keilmuan Islam (pesantren) mempunyai pengaruh besar terhadap proses Islamisasi. Dengan adanya mesjid, tareqat, surau-surau, pengajian, Islam dapat meluas dari pusat kerajaan sampai ke pelosok· pelosok. Pengaruh sosial-politiknya dapat dilihat pula melalui gerakan protes petani Banten (1888}. Dalam pemikiran, tradisi keilmuan Islam ternyata telah menggeser tradisi keilmuan kejawen, seperti terlihat dari populernya alif- ba-ta-tha dibanding ha-na-ca-ra-ka dari bahasa

Sanse-kerta. Di kota seperti Solo akan lebih mudah ditemukan penerbit dan toko kitab kuning daripada buku kejawen.

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