AL-QUR’AN DALAM RUANG KEAGAMAAN ISLAM JAWA: Respons Pemikiran Keagamaan Misbah Mustafa dalam Tafsir al-Iklīl fī Ma’āni al-Tanzīl
DOI:
https://doi.org/10.21580/teo.2017.28.1.1294Keywords:
tafsir al-Qur’an, Misbah Mustafa, Islam Jawa, pemikiran keagamaanAbstract
Abstract: This study aims to describe the religious thought of an ulama in the face of the diverse social dynamics in the Javanese Islamic are reflected at an interpretation of the Quran. The tradition that developed in Javanese Islamic is one fairly complex dialectic space. This is because the existing of religious traditions in the midst of the Javanese Islamic has various expressions of rituals in religiosity, for example, tahlilan, haul, a pilgrimage to the tomb of trustees and others. The results showed that religious thought of Misbah Mustafa in Tafsir al-Iklil fi Ma'ani al-Tanzil typically displays a distinctive pattern. In this case, the Misbah’s thought not exactly congruent with the construction of traditional Javanese ulama were generally patterned Asy’ariyah (Sunnism), though in many ways still reflects a general pattern of Sunnism. In this case, although much influenced by medieval scholars and Java pesantren, it does not mean Misbah’s thought is replicative. Misbah managed to reconstruct their thinking and consider its relevance to the context of the existing religious social. This is certainly different to most scholars of his day. Thus, the construction of Misbah’s thought in Tafsir al-Iklil is either directly or indirectly has given a new color in the clerical Javanese Islam. In addition, the results of this study also provide the realization that the tradition that developed in Javanese Islamic has a fairly significant influence on the writing of the tafsir of the Quran.
Abstrak: Penelitian ini bertujuan mendeskripsikan respon pemikiran keagamaan seorang ulama dalam menghadapi dinamika keberagamaan masyarakat islam jawa yang tercermin dalam penafsiran al-Qur’an. Adapun pendekatan yang digunakan dalam penelitian ini adalah hermeneutika al-Qur’an Farid Esack. Dalam hal ini, terdapat proses eisegesis (memasukkan wacana asing ke dalam al-Qur’an) sebelum exegesis (mengeluarkan wacana dari al-Qur’an). Dengan demikian, tafsir al-Qur’an ditempatkan dalam ruang sosial di mana penafsir berada, dengan segala problematika kehidupannya. Sehingga sifatnya tidak lagi kearaban, tetapi spesifik konteks sosial di mana tafsir ditulis. Hasil penelitian menunjukkan bahwa pemikiran keagamaan Misbah dalam Tafsīr al-Iklīl secara tipikal menampilkan corak yang khas. Dalam hal ini, pemikiran Misbah tidak sebangun persis dengan konstruksi pemikiran ulama tradisonal Jawa yang umumnya bercorak As’ariyah (Sunnism), meskipun dalam banyak hal tetap mencerminkan pola umum Sunnisme. Dalam hal ini, meskipun banyak dipengaruhi oleh ulama-ulama abad pertengahan dan pesantren Jawa, bukan berarti pemikiran Misbah bersifat replikatif. Misbah berhasil merekonstruksi pemikiran mereka dengan mempertimbangkan relevansinya terhadap konteks sosiol keagamaan yang ada. Hal ini tentu berbeda dengan kebanyakan ulama pada zamannya. Dengan demikian, konstruksi pemikiran Misbah dalam tafsir al-Iklīl ini baik secara langsung maupun tidak, telah memberikan warna baru di kalangan msyarakat Islam jawa. Selain itu, hasil studi ini juga memberikan bukti bahwa tradisi yang berkembang pada masyarakat Islam Jawa memiliki pengaruh yang cukup siknifikan dalam penulisan tafsir al-Qur’an.
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