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$TUDIA I$I,A]I[II(A Vol. B, no. 1, 2001
EDITORIALBOARD:
M. Quraish Shihab (IAIN lakarta) Taufik Abdullah (LIPI lakarta) Nur A. Fadhil Lubis IAIN Sumatra Utara) M.C. Ricklefs ( Melbourne Unioersity ) Martin oan Bruinessen (Utrecht Unittersity) John R. Bowen (Washington Unioersity, St. Louis) M. Atho Mudzhar (IAIN Yogyaknrta) M. Knmal Hnsan (Internationnl lslamic Uniaersity, Kuala Lumpur)
EDITOR-IN-CHIEF Azywnardi Azra EDITORS lohan H. Meuleman lajat Burhanuddin Fuad labali Jamlwri Oman Fatlurahman ASSISTANT TO THE EDITORS
HeniNuroni ENGLISH LANGUAGE ADVISOR Richnrd G. Kraince
ARABIC LANGUAGE ADVISORS Nursamad
COVERDESIGNER S.
Prinka
STUDIA ISLAMIKA (ISSN 0215-0492) Center
for
the Study of Islam and Society
is a journalpublished
quarterly lry the
(PPIM), IAIN Syarif Hidayatullah, Jaknrtn
(STT DEPPEN No. 129/SK/DITIEN/PPG/STT/1976) and sponsored by the Department of Religious Afairs of the Republic of Indonesia. It specinlizes in Indonesian lslamic studies, and is intended to communicate original researches and current issues on tht subject. This journal utarmly welcomes contributions ftom scholars of related disciplines.
All articles published do not necessarily represent the aiews of the journal, or other institutions to which it is ffiliated. They are solely the aietas of the authors. The articles contained in this journal hnae been refereed by the Board of Editors.
STUDIA ISLAMIKA has
been accredited by The Ministry of National Education, Republic of Indonesia as an academic journal.
Hasan Husain Umar
Al-TurAth al-'Ilmt li al-IslAm bi IndrinisiwA: DirAsah fi Tafsir Malia'al-Tklibin wa Tamassiyab al-Muslimtn li al-Shaikh al-HAjj Ahmad Sanrisi Abstract: been so far
Tltere is autareness dTTtong Islamists today tbat their zaorks batse mainly concerned ruitb tbe Middle East. Consequently Indo-
nesia, tloe largest Muslim countr)) in the zaorld, because it is outside the Middle East, has been marginalized in their utorks. Eaen if some of tbem
finally pay attention to it, tbq' usually limit tbemselaes to Java, either as an ethnic or geographical entity. Trying to fill the gap, the present article sbozas one of the neglected parts of Indonesian Islam: Sunda, a tribe in West Java, ubich is familiar because of tbeir strong adberence to Islam. Haji Ahmad Sanusi, the main figure zaith utbom this article is concerned, is an actiaist and a productive ruriter. Born in Sukabumifrom a IQai family, he spent the fi.rst 20 years of his life in West Java, moaing from one pesantren to another in pursuit of religious knozuledge. He spenr the next 5 years in Mecca, studying und.er the superuision offamous scholars. It zaas during his stay in Mecca that he became associnted with not only tbe intellectual netraork in tbe Islamic raorld but also utitb the Ind (political)u.,orld. He became d supporter of Sarekat Islam (SI) and zurote a book, his fi.rst book,, to defend it. His activities intensifi.ed after his return to Indonesia in 1915 at tbe age of 26. Besides teaching Haji Abmad Sanusi zoas inaolaed in polemics first zoith the local traditional ulamas and second, witb Dutch colonial gopernment. He refuted the validity of some of tbe religious rituals practiced by bis community. He did the same to the zakat (alm) that rpas collected by tbe penghulu; religious office set up by tbe Dutch. He also criticized tbe practice of the ulama prayingfor the (Dutcb) goz,ernor during rhe Friday Praying. Those criticisms of course created many problems especially for the Dutcb. His judgement that the zakat gioen to the penghulu utas not valid led the community to set up their ozan agent outside the government. This 153
Studia Islamiha, Vol.
I,
No. 1, 2001
754
Hasan Husain
Uw
jeopardized the Dutch colonial control rnechd'nisrn to tbe Muslim' cornrnunity, as ruell ds cut one of tbe go,ternment economic sources. His refusal to pray for tbe gooernor Taas deemed by the Dutcb goaerwrTent as dn effort to destroy their standing. Many tbings utere done to stop Haji Ahmad Sanusi's movement. In 1919 rahen he utas 30 years old he uas linked by the Dutch to Kyai Adrai tbe most ruanted SI fi.gure. The Dutcb even used the revolt of Kyai Asnau.ti
in Menes, Banten, in 1926, to arrest Haji Abmad Sanusi andfailed. Tbe zaitnesses that the Dutcb gatbered tbrough intimidation to testifii could not help them to acbiepe their goal. In 1927 he utas accused of being responsible for the sabotage of the telepbone netraork linking SukabumiBandung-Bogor. It zuas only throwgb tbe pretext of maintaining the pubIic order (rust en orde) that be uas finally arrested and exiled to Tanab Tinggi, Bataaia Centrum in 1928. Intellectually creatirse, Haji Abmad Sanusi turned this isolation into productioe oryortunity to express bimself in rariting' With these writa ings-some say they are about 126-hk influence gradually increased. He utas transferredfrom Batapia to Sukabumi in 1934 under city arrest, and by the time he zaas released in 1939 he bad already become a bigfi'gure.
Among Haji Ahmad Sanusi's important zuorks areTafsir Malja' alTAlibin FMI) and Tafsir Tamasbiyht al-Muslimtn @'M). I{/hile TMT was zuritten in Sundanese language in Arabic script (knoran as Pegon), TTM zoas in Malay'Indonesian language in Latin script. All the Quranic oerses in 7TM ruere transliterated into Latin script. Compared to TMT, TTM raas more influential and sophisticated. Because it was written in Malay-Indonesian language it r.aas more widely read. Its readers zuerefrom Indonesia (especially those @bo zuere from Jat;a and Sumatra) as utell as from outside Indonesia (especially Singapore). Its popularity'uas bokrered by the fact tbat tbose zuho did not read Arabic could ako enjoy reading the Qur'An (through its transliteration). As far d's content is concemed, TTM is deeper than the zuork tbat prece/^ed it TMT. ip untit tbe mid.d.le of tL, zotn centur)) in West Jaaa nanslating the It is Qur'A.n (into local language), let alone transliterating it, ans a taboo. not surprising that the publication of TMT and TTM incited reactions from many ulamas, especially those raho uere in Suk'abumi, Cianjur and Bandung. Debates occurred on manyforms, uritten and oral. The present article is intended not only to record tbose debates but ako to put tbern in tbeir social and political context in West Jaaa, and to shora botp those debates rerseal tbe complexity of the relationsbip betuteen Haji Ahmad Sanusi, traditional ulamas and the Dutcb' Studia
llamikz,
Vol. 8, No. 1, 2001
Hasan Husain Umar
Al-TurAth al-'Ilmi li al-IslAm bi Ind0nisiryi' DirAsah ft Tafsir Malja' al- 7 klibtn r.aa Tamassryalt al-Muslimin li al-Shaikh al-HAjj Ahmad Sanirsi Abstraksi: Sudah menjadi kesadaran di kalangan sarjana-sarjana keislaman bahraa kaj ian-kajian mereka selarna ini sangat berorientasi ke Timur Tengab. Indonesi.a, negard. Muslim paling besar di dunia, karena ada di luar Timur Tengah, kurang mendapat perbatian. Kalaupun ada di antara merekayangtertarik mengkaji klam di Indonesi.a, biasanya memilih Jazaa sebagai objek; baik Jarua sebagai satuan geografi.s maupun etnis. Artikel ini, ualaupun masih berbubungan dengan Jarua sebagai satud.n geografi.s, berusaha mengbadirkan satu dari zailayah kajian Islam di Indonesiayang
ini terlupakan: Sunda, suku di Jaraa Barat yang sering diangap memiliki ikatan kwat dengan klam. Haji Ahmad Sanusi (1888-1950), tokoh kajinn utama artikel ini, adalah seorang aktrfis dan penwlis yd.ng sangat produktif. Labir di Sukabumi dari keluarga kyai, dia mengbabiskan 20 tahun pertarnt masa hidupnya di Jaua Barat, di antaranya berpindah-pindah dari satu pesd.ntren ke pesantren lain mendalami ilmu-ilmw agama. Enarn. tahun berikutnya dia habiskan di Mekab belajar di bautah bimbingan para ulama terkenal. Selama di Mekah ini kb secara efektif dia terhubungkan bukan banya dengan jaringan keilmuan di duni.a Islam ruaktu itu tetapi juga denganpersoakn-persoakn Indonesia. Babkan aktifitas politiknya sudah dimulai di sini. Dia menjadi simpatisan Sarekat klam (SI) dan menulis sebuah buku pembelaan untuk organisasi ini. Inilah buku pmama yang dia. rulis. selama
Aktifi.tasnya lebib meningkat lagi setelah dia kembali ke Indonesi.a pada tabun 1915 pada usia 25 tabun. Selain mengajar, Haji Ahmad Sanusi terlibat dalam polemik, baik dengan ulama-ulama lokal maupun dengan pemerintab Belanda. Beberapa praktek ibadah yang biasa dilaksanakan masyarakat ditolaknya. Demikian jwga d.engan zakat yang dikumpulkan pengbulu,lembaga yang dibentuk Belanda. Dia juga mengkririk praktek mendoakan bupati dalam khutbah Jum'ab. Kritik-kritik tersebut tentu saj d. mmimbulkzn banyak pasoalan tmtta.ma. bagi pemerinah kolonial Beknda. Karma keakahan zakat yangdikumpulkan penghulu dipertanyakan, kelompok-kelompok masyarakat mendirika.n badan pengumpul zakat te*end.iri di luar pemerintah. Gagasan Haji Abmad Sanusi ini sekin diangap lnengangu mekanisme kontrol kolonialterhadzp 155
Studia khmiha, Vol. 8, No, 1, 2001
'156
Llasan Husain. Umar
masyarakat kknT juga bisa memotongsunxW keuangan kolonia)' Semsntara pmokkan terhadappraktek rnmdoakan bupati dalam khutbab Jum'at dipan' dangpmguasa Beknda sebagai usa.ba mentntubkan zttibazaa mereka' Berbagai cara dikkukan untuk. mernbmdunggerakzn HajiAhmad Sanu' si. Pada abun 1919 pada usia 30 uhun dia dicoba diknitknn dmgan l{yai ACrai tokob SI afdeling B yang mnih buron. Padn abun 1927 pada usia 38
uhun dia dikaitknn dmgan peristirua pengrusakan jaringan kauat telepon yang mmghubungkan Suknbumi-Bandung- Bogor. Bahkan beWapa kej ad'ian seklumnya, termzsuk pemberonakan l{yai Asnauti di Mma, Bantm, pada uhun 1926, dicoba dihubungkan d'engannya, dan tidak berbdsil uakupun pemerinah sudalt Lerusalta mmgumpulkan saksi'saksi paku untuk uiuan itu' Akbirnyahanya dmgan aksan untuk mmjaga ketentraman umum (rust en orde), Abmad Sanusi di"asingkzn ke Tanah Tinggi, Baavia Centrum pada
uhun
1928.
Seorang yang kreatif dan gelkah secara intelektual,
Haji AbnMd Sanusi
merubah keterasingan tenebut mrnjadi medium yang sangat efektif wntuk mengekspra t kan diri leuat tulisan. D mgan tulisan- tulis an tersebut-ada yang
or*yrLrtnyo sam.pai 1 26 buah dnkm berbagai funtuk-pmgaruhnya senakin lwas. Ketikn ubun 1934 dipindzhkan dari Baar:ia ke Sukabumi dengan statw tahanan kou dan akhirnrya dikbaskan pada tabun 1939 Haji Ahmad' Santsi sudah mmjaditokoh hwr. Di antara karya-karya Haji Ahmad Sanusi yang paling terkenal adalah Tafsir Malja' al-Tafibin (lluIT d""Tafsir Tamasyiyyah al-Muslimin grur. WT ditulis dakm babasa Sunda dengan aksara Arab, semmtara TTful ditulis dakm babasa MelayuJnd.onaia dmgan hwruf latin' Semwa ayat al-Qur'an dakm TTM ditransliterasi ke dakm babasa ktin' DibandingTMT, TnI lebib kompteks. Pertama, kzrena ditulis dalam babasa Melayu, TTM lebih luas cakupannya. Pembacanya berasal dari Indonesia. (teruUma di Jazua dan Sumatra), dan luar Indonesiz (ttruuma SingapurQ. Jumkh pembacanya senakin banyak kgi karma orang-ordngyang tidak bisa membaca huruf Arab bisa
mmikmatial-Qur'anleuattransliterasi^ Kedua,karmaditulislebihhlaknngan dai TMT, kzndungan TTM terasa l.ebih mendahm' Sampai pertmgaban abad ke-20, di Jazua Barat, mmerjemahkan al'Qur'an ke dakm bcthasa ktin mnib diangap tabu, dpdkgi mmtransliterasinya. Tidz.k mengherankan kalau pmerbitan WT dan TTM mmd^apat reaksi yang sangat keras dari knkngan wkma Jaraa Barat, terutaftM di wilnyab Sukabumi,
Cizn'
baik tulis mau.iur dan Bogor. Perdebatan pun t"rlodi dakm fubagai meda, ini iuga menartikel perdebatan tersebut, merekam pun lisan. Sekin beru.saha -coba politik di Jazua Barat, dan menempatkannya dakm konteks sosia) dan bagaimara leaat perdebaan-perdebaan tursebut bwbungan segitiga Haji Sa' nusi-ukma-ukna tradb ion'tl-Belanda bisa dikcak' Stud.ia
klamikz, Vol. 8, No. 1,2001
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