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

lN DON

ESAN

rcunNAL FoR rsLAMrc

sTUDTES

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

Volume 6, Number 3,1999

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 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. Center

for

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 Indonesia-i.e. Adam Makrifat Berhala, Godlob, andKhotbah di Atas Bukit. The sarne is also tue utitb tbe uorks of other sifi poets like Sutardji Calzoum 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 I nd

on

159

es

can explain the strengtb o/ s0fi orientation

ian lit erature.

Studiz

khmika,

VoL 6, No. 3, 1999

in

modern

First is tbe strength of materialist tendency utithin modern Indonesian 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 utitbout meaning bas become one of the most prominent characteristic of modern 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 nr7eaningful 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 Indonesian experience the development of literature is deEly rooted in sifi tradition.

In

part of this article, the rariter

proposes a question tabich migbt be utorth thinking about: the articulation of a literary-oriented Islam 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

the last

eaen probable tbat rnodern

klamic thougbt in Indonesia

is

still dominat-

ed by norrnative approach.

Sndia Islamika, VoL 6, No. 3, 1999

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-

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' terutama karena dapat dipabami sebagai sebuab upaya untuk menciptakan konhubungan barmoni antara moderiitas dengan orig'o:nalitas. Dalam

d.ernisme.

gerakan "kernbali ke swmber" telah berbasil menyambung dan *rntrrjimohkan turats (hetttage) lama dengan Saya bidup kontempo'

teks

ii

,rr. Mingortisipasi rnilenium irtlgo perkembangan tersebut seakan laa pentin g melestarikan b ir d,ari l ebuah' k es adar an mendalim akan betap

167

Studin klamika, Vol. 5, No. 3' 1999

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 barangkali, bagi sementara orang agak kontroversial. Tapi nTenurut sejarah kesusastraan 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 dttuturkan 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 substansi 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 sdstra sufi dalam r.uAcand kesusastraan Indonesia modern. Dilihat dari kedudukan sastra sufi sebagai hasil penghayatan keagarnaan dan pengalaman 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 pergulatan 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 sepanjang 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 pemikiran Islam Indonesia pada dasarnya belum peduli dengan perkernbangan sastra dan seni di Indonesia? Atau, barangkali pemikiran Islam Indonesia modern sesunggubnya masib didominasi oleb alur pendekatan yang serba normatif raalau disajikan dalam bentuk dan uajab modernitas? Agaknya, penulis cenderung menerima ahernatif kedua.

Studiz khmika, Vol. 6, No. 3, 1999

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