INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 2, 1996

1

INDONESIAN

JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 2, 1996

CHANGING THE: IMAGE OF ISLAM AND MUSLIM WORLD: INDONESIAN EXERCISES

Tarmizi Taher

GOD AND SPIRITUAL BEINGS IN CIREBON-JAVANESE BELIEF SYSTEM: A RELUCTANT CONTTHIBUTION AGAINST THE SYNCRETIC ARGUMENT •·

A. G. Muhaimin THIE TRAGEDY OF CIMAREME:

THE RESISTANCE OF HAJI HASAN TO THE COLONIAL POWER IN 1919 Chusnul Hajati

ISSN 0215-0492

THE /(H/TTAHOF 1926 REEXAMINED: VIEWS OF THE

NU

IN POST-CIPASUNG CONGRESS

STUDIA ISLA.

MIK

A

Indonesian Joumal for lslalmic Studies Volume 3, Number 2, 11~96 EDITORIAL BOARD: Harun Nasution Mastubu M. Quraisb Sbibab A Az'iz Dahl an M. Sa tria Effendi Nabi/ab Lubis M. Yunan Yusuf Koman1ddin Hidayut M. Din Syamsuddin Mrulfm Nasutlon Wabib Mu'tbi EDITOR-IN-CHIEF: Aryumardi Azra EDITORS: Saiful Mujani Hendro Prasetyo johem H. Meulemnr.t Didin Syafmddin A.li Mrmhanif

ASSISTANTS TO THE EDITOR: Arief Subban HeniN11roni

ENGliSH LANGUAGE ADVISOR: judith M Der1t

ARABIC UNGUAGE ADVISOR: fiuad M. Fncbruddin COYER DESIGNER:

S.Prinka

STUD!A ISLAMIKA (lSSN 0215-0492) is a JOUrnal published quarterly by the lnstitut Agama Islam Negeri (lAIN, The State Institute for Islamic Srudfes) Syarif Hidayarullah,jakarta. (SlT DEPPEN No. 129/SK/DlTJEN/PPGtSTr /1976) and sponsored by the Deparunent of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is tnlended to communr· cate o.riginal researches and current issues on the subject. This journal wannly welcomes contributions from scholars of related disoplines.

All an ides published do not necessarily represent the views of !he Journal, or other insnrution5 to which it is affiltated. They are solely the views of the authors.

Ajfandi

Mochtar

Mulahadzah

'Amah

'an al-Kutub

al-Safra'

f1

a

l-Ma'ahid

al-D!niyyah

Abstract: The Islamic intellectual tradition in Indonesia is partly enriched by dars literature (text books) written in classical Arabic> which survives up un.ttl today. The literature, known broadly as Kitab Kuning, marked an important phase in the development of the

Is-lamic intellectual world in Indonesia, which is typified by mo,·e

in-tensive and institutionalized relationships between Nusantara and the Middle East from the eady 16th centtlry ro the end of 18th cen-tury. The text books 1:vere introdttced and produced by the }awi 'ttlamJ' (a popular term for Nusantara scholars) after they finished tbeir stud-ies in the Middle East, especially in the Haramayn (Mecca and Medina). Today, in the pesaotren tradition, these cext books are perceived to be

the main elements which distinct them from modern systems of

learn-ing. They are transmitted from one generation to another and are

often seen by some critics as not touching social development and

change. The qt~estiom to be asked are: is it tnte to say that the Islamic intellectual traditi011. within the pesantren is static? If not, why are the Kitab Kuoing still used as the main references in this traditional learning system? Is it not the case that the Qur'an and the Hadtth constitute the main references for them? Based on these questions,

ob-servers have related this phenomenon to the view from the pesantren

communities who believe that all sciences have in essence become a

given system of kno-.:vledge; they are not created continuously.

Thn·e-fore, learning is basically a transmission of knowledge to stttdents

from the 'ttlama· wbose authority has been approved.

There are no doubt that there are perceptions within the pesantren

122 A/fondJ Mocht.tr

communities who helieve that the Qur~an and the Hadith are the sources of truth, and they are the main references in developing

Is-lamic knowledge. B,t~t, in their logic, to follow the two sources of truth requires, intellectually, an adequate tool by which a sharp interpreta-tion of the truth may be achieved. It is for this reason that they insti· tuted the text books of the 'z~lama, as tools in achieving the truth.

The text books ha·ve for centuries been proved their capacity to solve religious problems. For pesantren communities, the text books are also viewed as a suppliers of theories and doctrines formulated from the Qz~r'an and the Had£th. Therefore, to institute the text books as references of an intellectual tradition does not necessarily deny these two resources. It etJm reaffirms the point that to understand the Qt~r'an and the Hadith reqt1!ires a proper and adequate knowledge Yet, in the latest development of pesantren tradition, there developed some criti-cal views from the pesantren communities towards treating the text books as no more th,an written works which need a contextual under-standing.

The text books betsica liy have dynamic elements. The embryo of the dynamization of Islamic knowledge is rooted within the principles of jurisprudence (usul al-fiqh}, in which the elements exist. This enables

the pesantren commtm:ties to adapt the injunctions of Islamic law according to the social change, although such adaptation cannot be seen as an ijtihad - due to the fact that at the practical level it only utilizes the broadness of choices (qawl). The dynamic elements are also displayed in the tradition of explanation (sharh}. A text book, for in·

stance, is in fact full of explanations, comments or basic points given by 'ulama' in differ·ent places and at different times. Thus, it is pos-sible to give some other comments and explanations from the expla-nation. That is to my, e .... planation of the explaexpla-nation. The dynamic elements are still reflected by the fact that many translations have been made from th,~ books into local languages, such as Szmdanese and Javanese. More ,important still, when one looks at the intellectual dynamic of pesantrens in a closer way, it is clear that the literature used in pesantrens is also developed and enriched in accordance with the development and changes which take place. This can be observed m the use of modem literawre regarding the Arabic language. In re-cent years, Arabic text books have developed among pesantren com-munities such as Qaw~'id al-Lughah al-'Arabiyyah by Hafni Bak

Nasi/ and al-Nahw al-Wadih fl Qawa'id al-Lughah al-'Arabiyyah

written together witb 'AU

fa

rim and Mustafa Amtn.

Affandi

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l-Kutub

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Abstraksi:Tradisi inzelektuallslam di Indonesia antara lain diperka)'tl oleh literaturdars (buk~u teks) berbahasa Arab klasik yang masih dipelihara pesantren hingga dewasa ini. Literaturyang dikenal dengan sebutan Kitab Kuning (KK) itt/. menandai Jase penting yang mttnCf,d dari kontak

Nusantara-Timur Tengah yang lebih intensif dan melembaga dalam

dunia keilmuan Islam di Indonesia sejak awal abad 16 hingga akhir a bad

18. Kitab-kitab itu dib.awa dan dihasilkan ulama-ulama ]awi (Nusantara)

setelah pengembaraan mereka mencari ilmu, khususnya di Haramain

(Mekah dan Madinah). Sampai sekarang dalam tradisi pesantren, kitab-kitab itu menjadi elemen utamtt yang membedakannya dari sistem pendidikan modern. !a ditransmisikan dari satu generasi ke generasi

berikutnya seolah ta:k mengapresiai perkembangan dan perubahan

masyarakat. Tetapi pertanyaannya; benarkah keilmuan Islam dalam pesantren demikian stat is? Kalau tidak, mengapa KK dijadikan referenst utama secara curun temurun? Bukankah dalam Islam semestinya

al-Qur'an dan al-Had£tJ; yang menjadi referensi mereka? Atas pertanyaan·

pertanyaan di atas, sebagian pengamat rnenghubHngkan fenomena itu dengan pandangan pesantren yang meyakini bahwa semua ilmu pada

dasarnya sudah mempakan sistem pengetahuan yang pasti. !a bukan

sesuatu yang diciptaJ~an terus menerus. Karena itu, pengajaran pada hakikatnya adalah pengalihan atau pewarisan pengetahuan para ulama yang memiliki otoritt:ts.

Tuiak diragukan IJZgt, ka~Jlngan pesantren sendm mempercayat bahwa

al-Qur'an dan al-Had£ts ada lab mmber kebenaran dan mempakan acuan

1tta ma dalam pen gem bangan keilm uan Islam. Tetapi dalam proses berfikir mereka, mengikuti kedtta su.mber Islam di alas secara keilmu.an memerlukan kelengkapan a/at yang memadai, dan karena alasan ini mereka mempercayerktm pada kitab·kitab ulama-mujtabid. Kitab-kitab itu, menumt mereka, sudah teruji dalam menyelesaikan masalah-masalah

keagamaan. Kandrmgannya sttdah tidak perltt dirag1~kan /,1-gi. KK, bagi

kalangan pesant1·en, merupakan pemasok teori dar1 a;aran yang sedemikian mpa dirumuskan oleb ulama·t4la.ma yang bersandm·kan pada

ai-Qur'an dan al·Htdzts. Karena itu, menjadikan KK sebagai ?·eferensi

tid.ak berarti menga~baikan kedua sumber itu. KK malah menegaskan

bahwa memahami al-Qu?·'dn dan ai-Hadz'ts tidak bisa dilaku.kan

sembarangan. Mesk~tJUn demikian, dalam perkembangan terakhirsuda&

mulai mtmcul gugat.an dan kritik dari kalangan pesanlren sendiTi untuk

menempatkan kitab•-kitab itu tidak lebih dari sekedar buku-buku dars

yang harus diberikan pemahaman secara lebib kontekstual.

KK pada dasarn;va memiliki elemen dinamis. Dengan adanya usul

al-fiqh, benib dinamisasi pemabaman Islam di pesantren mulaz tertanam. Ia memungkinkan kalangan santri untuk menyelaraskan ketentuan

hukum Islam dengan perubahan sosia/1 sekalipun penyelarasan itu sendiri

dalarn pandanga.n k.alangan pesantren belum merupakan pToses ijtihad,

menginga.L pada pra1heknya ia hanya memanfaatkan keleluasan pili ban

(alternatif, qawV Unmr dinamis juga te?·cermin dalam tradisi syarh

(penjelasan}. Sebuah kitab ria/am kenyataannya sen'ng diberikan syarh,

komentar, tafsiran a tau intisari oleh beberapa ulama yang berbeda latar

belakang. Begitupun, dan sebuah kitab syarh itu biasa dibuatkan syarh

lagi. ]adi, syarh a.tas syarb. Dinamika masib be?·/anjut dengan

dUakukannya penerjemahan ke dalam bahasa daerah, Sunda atau ]a.wa,

dan dila.kukan mod~Fikasi ke dalam syair-syairyang lebih merakyat. Dan~

sebenamya apabila dinamika keilmuan pesantren diteropong iebih de kat

akan tampak bahwa literaturyang digunakannya }ttga terus mengalami

pengayaan dan penyesuaian atas perkembangan dan perubahan yang

teryadi di sekitarnya. Hal itu dapat dilihat misalnya melalui penggunaan

literatur modem dalam bida1lg bahasa Arab. Belakangan di kalangan

pesantren beredar Qawa'id al-Lughah al-'Arbiyyah ka1ya Hafn.i Bak

Nasif danal-Nahw al-Wadih fi Qawa'id al-Lughah al'Arabiyyahyang

ditulis bersama Ali )'arim dan Mustafo A min.

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