ln DON ESAN rcunnal FoR rslamrc studtes Volume 6, Number 3,1999

lN

DON

ESAN

rcunNAL FoR rsLAMrc sTUDTES Volume 6, Number 3,1999

New Trends of lslamic Resurgence in Contemporary Malaysia: Sufi-Revivalism,

Messianism, and Economic Activism Ahmad Fauzi Abdul Hamid

The Transmission of al-Manafs Reformism to the Malay-lndonesian World: The Cases ol al-lmam and al-Munir

Azyumardi Azra

The Morphology of Adat:fhe Celebration of lslamic Holy Day in North Coast Java

A.G. Muhaimin rssN 0215-0492

SII]OIAN,Ail|iliA

ffi

Vol.6, no.3,1999 EDITORIAL BOARD: M. Quraish Shihab Taufik Abdullah Nur M. Fadhil Lubis M.C. Ricklefs Martinaan Bruinessen lohn R. Bowen M. Atho Mudzhar M. Kamal Hasan EDITOR.lN-CHIEF Azyumardi Azra EDITORS lohanH. Meuleman lajat Burhanuddin Fuad _labali Oman Fathurahman

ASSISTANT TO THE EDITORS

Lleni Nuroni

ENGLISH LANGUAGE ADVISOR

Richard G. Kraince

ARABIC LANGUAGE ADVISOR

Nursamad

COVER DESIGNER

S. Prinka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Center _for the Study of lslam and Society (PPIM), IAIN Syarif Hidayatullah, Jakarta

(S?I DEPPEN No. 129/SWDITIEN/PPG/STT/1976) and sponsored by the Department

of Religtous Affairs of the Republic of lndonesia. It specializes in lndonesian lslamic

studies, and is intended to communicate original researches and current issues on the

subject. This journal warmly welcomes contributions _t'rom scholars of related disciplines.

All articles published do not necessarily represent the aiaos of the journal, or other

institutions to uthich it is affiliated. They are solely the aiews of the authors. The articles contained in this journal haae been refereed by the Board of Editors.

Nursamad

Al-ItijAh

al-S0fi

wa

al-Adab

al-SAmi

fi

al-Adab al-Ind0nisi

al-Mu'Asir

Abstract: Since 1970s Indonesian literature has sbo'wn a neu signifi.cant change: tbat is tbe emergence of s0;fi influence. Thus works of literature such as poetry, sbort stories and noaels raritten during tbis period are marked by tbe strong color of sufi.sm, and, accordingly, thqt are better

kn oann as "strfi literature

"-or

in Kunt oruidj oy o w _ords- "trans cendental

literature."

The importance of Sufism in Indonesi.an literature can be seen

in

the zaorks of Danarto-one of the rrTost distinguished sih poets

in

Indone-sia-i.e. Adam Makrifat Berhala, Godlob, andKhotbah di Atas Bukit. The sarne is also

tue

utitb tbe uorks of other sifi poets like Sutardji

Cal-zoum Bachri, Taufi.k Ismail, Emha Ainun Najib and Abdul

Hadi

lV'.M. s{;fi tbemes-such as tbe relation betueen God and buman beings, tbe

perfect man, the importance of spirituality and otbers-zuere adopted in

such away that

thq

became a signifi.cant part of tbeir works. Sufi.sm con' stitutes an ethical basefor the authors'reflection, thefruit ofuhich is tbe works of literature,

Tlte article tbat ute baae here is a study on tbe strength of tbe s$ft ele' rnents in modern Indonestan literary discourse. Haaing explored the dis' course on Sufi.sm

in

the uorks of literature by tbe sifi poets rnentioned above, tbe article discusses tlte socio-political and religious context in uthicb this transcendental literature emerged. And in tbis case tbere are at least

tuo

things that can explain the strengtb o/ s0fi orientation

in

modern

I nd on es ian lit erature.

First is tbe strength of materialist tendency utithin modern Indone-sian community. As is knorun, in materialist cuhure buman beings

uill

loss the rneaning of their lipes. Materialism and modernism have caused disaster

_for

bumanity: buman beings live vtitbout spirituality. Life utitb-out meaning bas become one of the most prominent characteristic of mod-ern society nora.

The lack of spirituality has dripen people to look

_for

neta meaning in their lives. And this is exactly zahat the poets did. Thq are trying to turn

to Sufism, uhich indeed underlines spirituality, to

_find

tbe lost nteaning

in tbe midst of modern materialisrn. Hence, sifi literatures is tbe resuh

of

tbe tpriters'religious understandingand tbeir spiritual experience. It could

be right that tbe actualization of moral and spiritual values is more nr7ean-ingful if

it

is done througb contemplation as tbe poets did.

Needless to say tbat the palue of a literary zaork is often understood in

terms of its relation u.,ith the zpriter's contenxplation and inner struggle. That is to say that literature is tbe record of human experience in living

the life.

And sifi

literature is a response to nraterialism and rnodernity. Tbe otber tbing that can explain the strength

o/stfi

orientation in

modern Indonesian literature is the _fact that since the beginning of Islam

in Indonesia, the religion has been closely connected to Sufisrn.

A

great nwmber of classical texts of Islam

in

Nusantara-like Sejarah Melayu, Serat Centini, Serat Cabolek and others-shout a deep interest in Sufism. Eoen, asfar as tbe last tr.pJo are concerned,Serat Centini and Serat Cabolek

S"fit*

is a dominant tbeme

in

all parts of the texts. Wbat is more, the great ularna

in

the 15th century Nusantara, Hamzah Fansuri, expressed

much of bis

sifi

thought in Literary raorks. Tbis is to say tbat in Indone-sian experience the development of literature is deEly rooted

in sifi

tra-dition.

In

the last

part

of this article, the rariter proposes a question tabich

migbt be utorth thinking about: the articulation of a literary-oriented Is-lam does not ruell _flourish

in

Islamic uni'uersities or centres of klamic

Studies. This h an indication tbat Islamic thougbts in Indonesia does not yet touch upon the importance of literary utorld and art in general.

It

is eaen probable tbat rnodern klamic thougbt in Indonesia is still dominat-ed by norrnative approach.

l,'lursamad

Al-ItijAh

al-Srifi

wa

al-Adab al-Slmt

fi

al-Adab al-Indirntsi

al-Mu'isir

Abstraksi:

Terjadi perubahan

signifikan dalam

hecenderungan

masyarakat sastra Indinesia sejak 1970-an. Perubaban itw ditandat' an'

,ori loir,

d.engan masuknya pesan'pesan sufistik' k'e dalam karya-k'arya sastra teruturna dalam bidang puisi, cerpen dan nopeL Kuntowijoyo menyebutnya sastra transendental. Sejumlah Pen:8?rna! memberikan

prni6iron sebubungan dengan pemikiran dan

hritik-kritik

Nasr terhadap 'rrrodobon

materialism,

bibd

rnanusia modern kian kehilangan

mak-^na

kebid.upan. Adalab kenyataan babtaa materialisrne dan modernisme

telab meibarua n'talapetaka besar bagi kemanusiaan dengan semakin keringny a keh id.upan' dari muatan-rn uatan spiritual. Ak ibatny a, h idup

trrori

tak bermakna. Kenyataan yang menjadi Sugatan utanxa posrno-d.ernisme. Dari sini kemudian muncul m.otiaasi yang lebib kwat untwk kembali rnenggali kbazanah kesusastraan lama sebagai sumber inEirasi, antara lain dari sastra suf"

Kiranya cukup menarik untuk mengamati perkembangan

ini'

teru-tama karena dapat dipabami sebagai sebuab upaya untuk menciptakan hubungan barmoni antara moderiitas dengan orig'o:nalitas. Dalam kon-teks

ii

gerakan "kernbali ke swmber" telah berbasil menyambung dan

*rntrrjimohkan

turats (hetttage) lama dengan _Saya bidup kontempo'

,rr.

Mingortisipasi rnilenium

irtlgo

perkembangan tersebut seakan

la-b

ir

d,ari

l

ebuah' k es adar an mendalim akan betap a pentin g melestarikan

nilai-nilai luhur dan menjabarkannya dalam gaya bidup konternporer.

Menurut Abdul

Hadi

VM

sela.yaknyalab sastraryan Melayu mengenal

sastra surt atau tasazauf, Pernyataan ini berimplikasi luas dan

barangka-li,

bagi sementara orang agak kontroversial. Tapi nTenurut sejarah

kesu-sastraan kita, setidaknya sejak masa Hamzalt Fansuri, sentuban tauhid menjadi nafas karya sastra Melayu. Hal

ini

tentu dipengaruhi oleh sosoh Fansuri sebagai seorang sufi. Lebih dari itu kbazanab Tasauuf memang kaya penghayatan dan sarat makna, seirama dengan apa yang dttutur-kan Haji _Jaraazui Haji Ahmad dari Brunai Darusalam zaalaupun dalam

perspektif yang berbeda. _{Meminjam istilah kaum intelektual,} perbedaan yang ada di sini berkaitan dengan metodologi dan pendekatan. Apakah menyangkut struktur karya sastra atau nafasnya yang islami. Menurut senTenta.ra pendapat, karya sastra yang islami ialab yang menggunakan terma-terrnd klam. Pendapat lain lebih menekankan prioritas pada sub-stansi misi Islam sebagai rahmatan

lil

'alamin. Meski tidak menggunakan terrna-terma Islam sebuah karya sastra dapat

dinilai

ulami

jika

nTarnpu menyampaikan dan mengekspresikan subtansi rnisi Islam tersebut.

Tulisan

ini

merupakan penelusuran singkat terhadap _fenomena

sds-tra sufi dalam r.uAcand kesusastraan Indonesia modern.

Dilihat

dari

kedudukan sastra sufi sebagai hasil penghayatan keagarnaan dan penga-laman spiritual, kiranya zaajar jika kemudinn merniliki daya kreatifitas tinggi. Bagaimanapun, aktualisasi nilai-nilai moral dan spiritual lebih

bermakna

jika

dilakukan melalui kegiatan penghayatan seperti yang

dipraktekkan para penyair. Lebih dari

itu

sebuah karya sastra

dinilai

kurang berkualitas bilamana tak rnengekspresikan kontemplasi dan

per-gulatan batin. Apa pun pembicaraannya sastra tetap Tnerupakan catatan

dari pengalarltan manusia dalam menyikapi hidup ini, baik secara indi-pidual rrTaupun sosial. Ia merupakan refleksi pengalaman manusia sepa-njang sejarah. Tasazauf hakiki pun demikian halnya. Kenyataan yang sesungguhnya disadari betul para tokolt gerakan "kernbali ke sumber".

Dalam konteks itu penulis mengajukan pengaftTatan dan pertanyaan yang nampd.knya cukup menggelitik: rnengapa gerakan tersebut justru tidak muncul dari dunia pergurudn tinggi klam atau pusat-pusat kajian

klam di Indonesial Apakab bal

ini

merupakan indikasi bahrua pemikir-an Islam Indonesia pada dasarnya belum peduli dengan perkernbangan sastra dan seni di Indonesia? Atau, barangkali pemikiran Islam Indone-sia modern sesunggubnya masib didominasi oleb alur pendekatan yang serba normatif raalau disajikan dalam bentuk dan uajab modernitas? Agaknya, penulis cenderung menerima ahernatif kedua.

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