$TUDIA I$IAIVIII(A INDONESIAN
Volume 12. Number 3.2005
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TIIE CASE OF SABILT Syamsul Rijal ISSN 0215-0492
$TI]BIA I$I,Ail{IIiA Vol. 12, n0.3,2005
EDITORIAL BOARD:
M. Quraish Slilub (UIN laknrta)
Taufik Abdullalt (LIPI lakarta) Nur A. Fadhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs (Melbourne Unioersity) Martin z.;an Bruinessen (Utrecht Uniaersity) lohn R. Bowen (Washington Uniaersity, St. Louis)
M. Atho Mudzhar (IAIN
M. Ihmal
Yogyaknrta)
Hasan (International Islamic Uniz;ersity, Kuala Lumpur)
EDITOR.IN-CHIEF A.r,"merrli
Azra
EDITORS Saiful Mujani lamhari
lajat Burhanudd.in Fu'ad labali Oman Falhurahman
ASSISTANT TO THE EDITORS Heni Nuroni
ENCLISH LANGUAGE ADVISOR Cheyne Scott
ARABIC LANGUAGE ADVISOR Muhbib Abdul Wahab COVER DESIGNER S. Prinka
STUDIA iSLAMIKA (ISSN 02L5-0492) is a journal published by the Center for the
Study of lslant and Society (PPIM) LJIN Syarif Hidayatullah, lakarta (STT DEPPEN No. 129/SK/DITIEN/PPG/STT/1976) and sponsored by tlrc Australia-lndonesia Institute (AID. k specializes in lndonesian Islamic studies in particular, and South-east Asian Islamic Studies in general, and is intended to communicate original researches and curent issues on the subject. This journal warmly welcomes contributions f'rom scholars of related disciplines-
articles published do not necessarily represent tlrc aiews of tlrc journal, or other institutions to which it is afiliated. They are solely the ztiews of the authors. The articles contsined in this journal luoe been refereed by the Board of Editors.
All
been accredited by The Ministry of National Education, ReptLblic of lndonesin as an academic journal (SK Dirien Dikti No. 23a/DIKTI/2004).
STUDIA ISLAMIKA has
IrfanNurTawab
Taqalid Tuallif Kutub al-TafsTr al-Malayuwiyah
wa al-Jawiyah wa al-Sundawiyah: Muhaw alah L irasm Khar-rtah
Abstract: The tradition of translating books on Islam from Arabic to Iocal dialects- such as Javanese, Malay, Sundanese, Acehnese, Madurese, amongst others - in the arcas now known as Indonesia and Malaysia was spurred by the rising need for resources on Islamic teachings that occuned a number of centwies ago. Considering the large number of translated works that arc out therc today, it is evident that the tradition of translating such works has taken place in area for many centwies. Throughout time, numerous Arabic works accompanied by interpretations by the authors covering various fields have appeared, including intafsir, hadis, fikih, tasawuf (Sufrsm) kalam, and others. Such works have had a distinctly local flavour, which gives the readers a strong,sense of the creative and dynamic interpretation of Islam by the people'of the Indo-Malay area. The numerous manuscripts of translated documents are just one of the remnants of the long-established links between Indonesian and Malay ulama, as well as the links between the MusLim teacher and student throughout the old Malay world. This article examines the tradition of translating and interpreting the Qur'an in lavanese, Malay, and Sundanese, with a focus on manusctipts since the begirning of the 20'h century. The author of this article has sought to show the dynamics of the translations and interpretations of the Qur'an in these three languages since the 17h century, while further explaining the characteristics of these works in the resoective oeriods. 535
Studia Islamika, Vol. 12, No.3,2005
536
Irfan Nur Tawab
The first comprehensive and complete interpretation of the Qw'an in the Malay language was Tarjumdn al-Mustafid written by Abdurtauf 'AIi a\-Jawi, an Islamic scholar from the second half of the 17h century. The style of his comtnentary, which uses the Jawi script, can be desctibed as beingharfryah (literal). Written by an Islamic scholar with strong links to other Islamic scholars in Makkah and Madinah, Islam's two holiest cities and the centres of leaming, this exegesis often forms the basis of some scholars' argutnent that the writing of the interpretation of the Qut'an in the Malay world was sparked by the intensified links between this area and Makkah andMadinah. The Qur'an has been translated to the Javanese language since the 18e century, however unlike the Malay interpretations whichused Arab script, Iavanese script was generally used for the Javanesetafsir. Old Javanese manuscripts that can still be found today indicate that commentaries of the Qur'an in Javanese from that period tended to be incomplete, covering certain chapters (Surat) only. The first complete Javanese tafsir appears to be from the late 19 century, including Kitab Kur'an (authot unknown) andKtx'an Jawi, written by Bagus Ngarpah. It should be noted, however, that this phenomenon of writingtafsir of the Qur'an in a fragmented manner (i.e. chapter by chapter) is not exclusive to Iavanese versions but occurred in Malay and Sundanese versions also. This is not surprising, however, since writing an exegesis for the Qu'ran, which consists of i0 large juz (sections or parts), can be arduous work. Last|y, the writer of this article proposes that works of Ahmad Sanusi of Sukabumi are representative of Sundanese works. Ahmad Sanusi wtote at least three commentaries of the Qw'an in Sundanese, those beingRauda al-'Irfan, Malja' al-Talibrn, andTamshiyyat al-Muslim-rn. From these three works, only Rauda al-'Irfbn is complete, with the other two only covering up to juz 9 and 10 respectively. Something that is important to note regatding this article is that compared to writings on other areas, particularly tasawuf and frkih, the writing oftafsir books are relatively fewer in number. This was not of great concern to our scholars of the past though. The difficulty that lies in finding tafsit manuscripts, be they Malay, Iavanese, or Sundanese, has been the primary rcason behind the lack of proper study of the tradition of tafsir writing in the Indo-Malay world.
Studia Islanika. Vo|. 12, No. 3,2005
kfanNurTawab
Taqalid Tuallif Kutub al-Tafs-n al-Malayuwiyah wa al-Jawiyah wa al-Sundawiyah: Muhaw alah L irasm KharTtah
Abstrak: Tradisi penerjemahan kitab, yang berisi teks-teks keagamaan Islam dari bahasa Arab ke bahasa-bahasa lokal di Melayu-Indonesia sepefii fawa, Melayu, Sunda, Aceh, Madura, dan lainnya-mulai berlangsung seiring dengan munculnya kebutuhan terhadap sumber-sumber tertulis untuk menjadi pegangan ajaran Islam. Mempertimbangkan banyaknya kitab terjemahan di tengah-tengah masyarakat saat ini, dapat dipastikan bahwa tradisi penerjemahan kitab di dunia Melala-Indonesia sudah berlangsung secara massif dan dalam rentang waktu yang panjang. Seiring dengan makin kuatnya tradisi tersebut, di wilayah Melalu-Indone s ia kemudi an muncul b erb agai kitab terj emahan-b erikut p enafsiran oleh penterjemah-4i bidang tafsir, hadis, fikih, tasawuf, kalam, dan sebagainya, dengan karakteristik yang khas dan bersifat lokal. Hal ini merupakan salah satu indikasi kuat betapa Muslim di wilayah ini memperlihatkan respon yang kreatif dan dinamis dalam meresepsi Islam. Naskah-naskah terjemahan merupakan buah dari sebuah proses saling-silang hubungan keilmuan Islam, baik yang terjadi antara ulama Melalu-Indonesia dengan para ulama Timur Tengah, maupun antarulama Melayu-Indonesia itu sendiri dengan murid-muridnya di seluruh kawasan dunia Melayu. Artike I ini memb ah a s tr adi s i p en erj etnahan al- Qur' an dan p enul i s an t afsir al-Quran dalam bahasa Melayu, Jawa, dan Sunda, dengan fokus pem-
537
Studia Islamika, Vo\. 12, No.3,2005
538
lrfan Nur Tawab
bahasan pada naskah-naskah tafsir hingga awal abad ke-20. Penulis
artikel
ini berusaha nengungkapkan dinamika penafsiran dan penerjemahan alQur'an dalam bahasa Melayt, Jawa, dan Sunda yang telah berlangstng sejak abad ke-17, serta menjelaskan karakteristik tafsir dan terjemahan masing-masing periode.
Dalatn konteks ini, tafsir terlengkap pertama dalam bahasa Melalu adalahTarjumdn al-MustafTd karangan Abdunauf 'Ali al-Iawi, salah seorang ulama Aceh pada awal paruh kedua abad ke-17. Berdasarkan analisis Iinguistik sejumlah sarjana, gaya penafsiran tafsir dengan aksara Jawi ini sangat bersifat harfiyah. Ditulis seorang ulama yang memiliki jaringan kuat dengan ulama di Makkah dan Madnah, tafsir ini sering menjadi pijakan para sarjana untuk mengatakan bahwa tradisi penulisan tafsir al-Qur'an di dunia Mela1u dimulai seiring dengan semakin intensifnya hubungan keilmuan wilayah ini dengan pusat intelektual lslam saat itu, Makkah dan Madinah.
sementara dalam tradisi intelektual Jawa, al-Quran diterjemahkan ke dalatn bahasa Jawa sejak abad ke-18. Hanya saja, betbeda dari tafsir di dunia Melalu yang menggunakan aksara Arab, tafsir di Jawa ditulis dalam aksara lawa. Dan, berdasarkan bukti-bukti manuskrip yang dijumpai, tafsir-tafsir Jawa pada masa itu kebanyakan tidak lengkap, Iebih merupakan penjelasan atas surat-surat tertentu saja. Tafsir berbahasa Jawa yang lengkap baru dijumpai pada akhir abadke-L9, antaralainKitab Kur'an tanpapengarang, dan Kur'an Jawi karangan Bagus Ngarpah. Fenomena terpenggalpenggalnya penulisan tafsir al-Quran ini sebetulnyajuga tetjadi dalam ttadisi tafsir Melayu dan Sunda. Hal ini dapat difahami, karena tidak mudah j0 iuz tercebut. untuk menulis sebuah tafsir atas al-Quran yang berjumlah Terakhir, penulis mengemukakan bahwa karya-karya tafsir yang ditulis oleh Ahmad sanusi di sukabumi merupakan representasi dati ttadisi penerjemahan di Tatar Stnda. setidaknya, Ahmad sanusi menulis tiga buah t afsir b erb aha s a S und a, y akni Rauia al-' Irfan, Malj a' al- f librn, dan T amshiyyat al-MuslimTn . Dari ketiga tafsit tersebut, hanyaRau{aal:Itfrn yang merupakan tafsir lengkap dalam bahasa Sunda, dua tafsir berikutnya hanya sampai
juz
9 dan 10 saja.
satu hal yang dikemukakan dalam artikel
ini adalah bahwa dibanding
dengan penulisan kitab-kitab lain, khususnya tasawuf dan fikih, penulisan kitab-kitab tafsirmemangrelatif lebih sedikit, tapi hal in ddakberarti bidang
tafsir tidak menjadi perhatian utama para ulama masa lalu. Sulitnya identifikasi dan penelusuran terhadap manuskrip-manuskrip tafsir, baik Melalu, Jawa, dan Sunda, tampaknya nenjadi salah satu faktot belun terungkapnya tradisi penulisan tafsir di dunia Melayt-Indonesia secata naksimal. Studia Islamika, Vol. 12, No. 3,2005
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