Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis Ae ISSN: 1411-6855 .
2548-4737 .
Vol.
No.
2 (Juli 2.
, hlm.
302-326, doi: 10.
14421/qh.
https://ejournal.
uin-suka.
id/ushuluddin/qurdis/index Article History: Submitted: 24-01-25 Revised: 16-03-25 Accepted: 14-05-25 Localizing The QurAoan in Javanese Pesantren: A Socio-Cultural Interpretation of Al-Ibrz and Al-Ikll Lokalitas Al-QurAoan dalam Tradisi Pesantren Jawa: Tafsir Sosio-Kultural atas Al-Ibrz dan Al-Ikll Ahmad Baidowi* .
Yuni MaAorufah .
*Coresponding author: ahmad.
baidowi@uin-suka.
Universitas Islam Negeri Sunan Kalijaga.
Jl.
Laksda Adisucipto.
Papringan.
Caturtunggal.
Depok.
Sleman.
Daerah Istimewa Yogyakarta 55281 .
Institut Ilmu Al-QurAoan An-Nur.
Jl.
Ngrukem.
Pendowoharjo.
Bantul.
Bantul.
Daerah Istimewa Yogyakarta 55186 Abstract The production of Javanese QurAoanic commentaries in Pegon script within the pesantren (Islamic boarding schoo.
tradition reflects the authors varying degrees of engagement with the socio-cultural realities of Javanese society.
This paper investigates the influence of socio-cultural factors in Al-Ibrz li MaAorifat Tafsr al-QurAoAn al-AoAzz by Bisri Mustafa from Pesantren Raudhatut Thalibin (Rembang.
Central Jav.
, and Al-Ikll f MaAoAn al-Tanzl by Misbah Mustafa from Pesantren Al-Balagh (Tuban.
East Jav.
Adopting a descriptive-analytical method, this study explores how both authors responded to socio-cultural phenomena or offered culturally grounded interpretations in their tafsir works.
Their use of local knowledge and their responses to cultural practices are analyzed through content analysis to determine their interpretive orientationsAiwhether leaning toward Arabization.
Islamization, or localization.
The findings reveal that both authors utilize local knowledge to explicate QurAoanic In responding to social phenomena, they adopt two main approaches: critical evaluation and selective accommodation of cultural practices.
This study affirms the dynamic intellectual engagement of pesantren kiais in contextual QurAoanic interpretation.
Keywords: Pesantren Tafsir.
Socio-Cultural Interpretation.
Javanese Tafsir.
Localization of Islam.
Contextual Hermeneutics Abstrak Produksi karya tafsir al-QurAoan berbahasa Jawa dalam aksara Pegon di lingkungan pesantren mencerminkan keterlibatan dinamis antara penafsiran al-QurAoan dan realitas sosial-budaya masyarakat Jawa.
Artikel ini mengkaji sejauh mana faktor sosial dan budaya memengaruhi dua karya tafsir utama: Al-Ibrz li MaAorifat Tafsr al-QurAoAn al-AoAzz karya Bisri Mustofa dari Pesantren Raudhatut Thalibin (Rembang.
Jawa Tenga.
dan Al-Ikll f MaAoAn al-Tanzl karya Misbah Mustofa dari Pesantren Al-Balagh (Tuban.
Jawa Timu.
Dengan pendekatan deskriptif-analitis, studi ini menelaah bagaimana kedua penafsir merespons fenomena sosial budaya setempat serta menyisipkan interpretasi yang berpijak pada kearifan lokal dalam karya tafsir mereka.
Melalui analisis isi, penelitian ini mengidentifikasi kecenderungan penafsiran yang meliputi Arabisasi.
Islamisasi, dan lokalisasi Temuan menunjukkan bahwa kedua penulis secara strategis memanfaatkan pengetahuan lokal untuk menjelaskan makna ayat-ayat al-QurAoan, dengan menerapkan dua pendekatan utama:
evaluasi kritis dan akomodasi selektif terhadap praktik budaya Jawa.
Kajian ini menegaskan peran A 2025.
The Author Creative Commons Attribution-NonCommercial-NoDerivatives BY-NC-ND: This work is licensed under a Jurnal Studi Ilmu-ilmu AlQurAoan dan Hadis Creative Commons Attribution-NonCommercial-NoDerivatives 4.
0 International License .
ttps://creativecommons.
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Baidowi.
MaAorufah intelektual aktif para kiai pesantren dalam merumuskan hermeneutika al-QurAoan yang kontekstual dan berakar pada realitas lokal.
Kata Kunci: Tafsir Pesantren.
Penafsiran Sosio-Kultural.
Tafsir Jawa.
Lokalisasi Islam.
Hermeneutika Kontekstual QurAoan.
Penolakan Sunnah Introduction Throughout its history.
QurAoanic interpretation in tafsir texts has demonstrated diversity rather than uniformity.
1 Peter Riddell captures this aspect of diversity in his study of Malay-language tafsir works.
2 The interpretations of the QurAoan by pesantren-based exegetes also reflect such diversity, despite the commonalities present within them.
This diversity can be understood as a consequence of various influencing factors, such as the social context, the exegeteAos sources, the audience, and other 3 In essence, the diversity in QurAoanic interpretations forms part of a complex dialectical space within QurAoanic exegesis, reflecting unique local elements.
The interpretation of the QurAoan has a long history in Indonesia.
Since the 16th century, when Hamzah Fansuri .
introduced translated or interpreted excerpts of the QurAoan,4 these works have gradually expanded into various regional languages and scripts, including Indonesian.
Malay.
Javanese.
Madurese.
Sundanese.
Batak.
Balinese.
Duri, and Buginese, with scripts such as Arabic.
Latin.
Pegon/ Jawi.
Carakan, and Lontara.
Izza Rohman Nahrowi has studied the development of QurAoanic translations and interpretations before the 20th century, while Yunan Yusuf focuses on the 20th century, and Islah Gusmian examines works from 1990 5 In addition.
Nurdin Zuhdi analyzes local interpretations from 2000 to Islah Gusmian.
AuBahasa dan Aksara dalam Penulisan tafsir di Indonesia Era Awal Abad 20 M Ay in Mutawatir Jurnal Keilmuan Tafsir Hadis 5, no.
2 (December 2.
, 223.
https://doi.
org/10.
15642/mutawatir.
Peter G Riddell.
AuVariations on an Exegetical Theme: Tafsir Foundations in the Malay WorldAy in Studia Islamika: Indonesian Journal for Islamic Studies 21, no.
http://dx.
org/10.
15408/sdi.
Supriyanto.
AuAl-QurAoan dalam Ruang Keagamaan Islam Jawa: Respon Pemikiran Keagamaan Misbah Mustafa dalam Tafsir Al-Ikll fi Ma`ani al-Tanzil,Ay in Jurnal THEOLOGIA 28, no.
, 31.
http://dx.
org/10.
21580/teo.
Izza Rohman Nahrowi.
AuProfil Kajian Al-QurAoan di Nusantara Sebelum Abad Kedua PuluhAy in Al-Huda: Jurnal Kajian Ilmu-Ilmu Islam II, no.
, 9-22.
Islah Gusmian.
Khazanah Tafsir di Indonesia: Dari Hermeneutika hingga Ideologi (Yogyakarta.
LKiS: 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Localizing the QurAoan.
6 Scholars such as Jajang A Rohmana,7 and Farid Saenong have also highlighted various local-language QurAoanic interpretations in Indonesia.
In Indonesia.
QurAoanic exegesis texts, including those emerging from pesantren traditions, have become a significant area of interest for both local and international Studies by Anthony H.
Johns,9 Peter G.
Riddell,10 and Howard Federspiel11 illustrate the influence of Middle Eastern exegetical dynamics on Indonesian QurAoanic 12 Some scholars like Supriyanto,13 Nur Rohman,14 and Gusmian15 have explored social and cultural dimensions in their tafsir.
Perspectives on Javanese tafsir have been addressed by Nurtawab16 and Gusmian,17 while the characteristics Nurdin Zuhdi and Sahiron Syamsuddin.
AuThe Contemporary QurAoanic Exegesis: Tracking Trends in The Interpretation of The QurAoan in Indonesia 2000-2010Ay in Jawi, 1, no.
DOI: http://dx.
org/10.
24042/jw.
See Jajang A Rohmana.
Sejarah Tafsir Al-QurAoan di Tatar Sunda (Bandung: Mujahid Press, 2.
, 7-8 https://saidnazulfiqar.
com/2004/12/22/arkeologi-pemikiran-tafsir-di-indonesia/ retrieved on April 19, 2025, at 07.
Anthony H Johns.
AuThe QurAoan in the Malay World: Reflection on AoAbd al-Rauf of Singkel .
Ay in Journal of Islamic Studies, 9, no.
https://w.
org/stable/26198058.
10 Peter G Riddell.
AuThe Use of Arabic Commentaries on the QurAoan in Early Islamic Period in South and Saouth East Asia: A Report on Work ProcessAy, in Indonesia Circle Journal LI .
AuControversy in QurAoanic Exegesis and Its Relevance to Malay-Indonesia WorldAy in Anthony Reid .
The Making of an Islamic Political Discourse in South East Asia (Calyton: Monas Paper on South East Asia, 1.
, 27-61.
Howard M Federspiel.
AuAn Introduction to QurAoanic Commentaries in Contemporary South East AsiaAy in The Muslim World LxI, no.
, 149-161.
https://doi.
org/10.
1111/j.
Islah Gusmian.
AuTafsir Alquran di Indonesia: Sejarah dan DinamikaAy in Nun: Jurnal Studi Alquran dan Tafsir di Nusantara I, no.
, 2.
https://doi.
org/10.
32495/nun.
Supriyanto.
AuHarmoni Islam dan Budaya Jawa dalam Tafsir Al-QurAoan Basa JawiAy in Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no 1 (Augus 31, 2.
, 26-30.
DOI:
15575/jw.
14 Nur Rohman.
AuEnkulturasi Budaya Pesantren dalam Kitab Al-Ikll Fi MaAoAn At-Tanzl Karya Mishbah MusthofaAy in Jurnal Suhuf, 12, no.
, 58.
https://doi.
org/10.
22548/shf.
Islah Gusmian.
AuPenulisan Tafsir Al-QurAoan di Indonesia Era Awal Abad 20 MAy in Jurnal Mutawatir.
Vol 5.
No.
2, 2016, 223.
16 Ervan Nurtawab.
AuQurAoanic Translation in Malay.
Javanese and SundaneseAy in Majid Daneshgar.
Peter G Riddell dan Andre Rippin.
The QurAoan in the Malay-Indonesian World (London-New York: Roudledge, 2.
, 39-55.
Juga.
AuThe Tradition of Writing QurAoanic Commentaries in Java and SundaAy in Jurnal Suhuf II, no.
, 163-195.
https://doi.
org/10.
22548/shf.
, dan AuQurAoanic Readings and Malay Translation in 18th-century Banten QurAoans A.
51 and W.
277Ay in Jurnal Indonesia and the Malay World, 12 Maret 2020, https://w.
com/loi/ 17 Islah Gusmian.
AuTafsir Al-QurAoan Bahasa Jawa: Peneguhan Identitas.
Ideologi, dan PolitikAy in Jurnal uf 9, no.
1 (June 2.
https://doi.
org/10.
22548/shf.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Baidowi.
MaAorufah of pesantren tafsir are examined by Ahmad Baidowi,18 Muhammad Asif19 and Ari Hidayatur Rohmah with Syaifuddin Zuhri Qudsy.
20 Johanna Pink discusses the use of the level of Javaneese language in the translation of QurAoanic commentaris of 21 However, these studies have yet to sufficiently capture the socio-cultural influences within pesantren tafsir texts, particularly Al-Ibrz li MaAorifat Tafsr alQurAoAn al-AoAzz (Al-Ibr.
by KH Bisri Mustafa and Al-Ikll f MaAoAn al-Tanzl (Al-Ikl.
by KH Misbah Mustafa.
This article is based on the premise that studying QurAoanic exegesis in Indonesia must include the contributions of pesantren kyai .
eligious scholars of pesantre.
who authored these works.
Al-Ikll and Al-Ibrz are popular QurAoan commentaries that are highly regarded among Javanese Muslim communities, especially within traditional Muslim circles.
Unlike QurAoan commentaries in Indonesian with Latin script, which are widely referenced in Islamic universities.
Al-Ibrz and Al-Ikll are commonly recited and discussed in mosque study groups and religious assemblies.
More recently, as Indonesian tafsir studies have gained traction in academic institutions, these works have also become subjects of academic analysis.
This paper aims to demonstrate that Al-Ibrz and Al-Ikll are unique tafsir works emerging from the distinctive social environment of the pesantren.
These tafsir will be examined through three key aspects: the composition style characteristic of pesantren tafsir appears as a dialectical response to the cultural setting, the interpretations within these texts are inseparable from the socio-cultural contexts encountered by their authors as pesantren kyai in Java, and the unique perspectives shaped by their individual responses to cultural realities.
This study adopts perspectives on the dialogue between the QurAoan and culture, and highlights how the authors of Al-Ibrz and Al-Ikll responded to social and cultural phenomena in society or provided cultural and locally nuanced explanations.
The passages on their use of local knowledge and their responses to socio-cultural matters are analyzed using content analysis to identify their interpretive patterns: Arabization.
Islamization, or 18 Ahmad Baidowi.
AuDinamika Karya Tafsir Al-QurAoan Pesantren JawaAy in Al-Itqan: Jurnal Studi Al-QurAoan 8, no.
Doi: doi.
org/10.
47454/itqan.
19 Muhammad Asif.
AuTAFSIR DAN TRADISI PESANTREN: Karakteristik Tafsir al-Ibrz Karya Bisri MustofaAy in Jurnal Suhuf 9, no.
2 (December 2.
https://doi.
org/10.
22548/shf.
20 Ari Hidayatur Rohmah dan Syaifuddin Zuhri Qudsy.
AuUnsur-Unsur Budaya Jawa dalam Kitab Tafsir Al- Ibriz karya KH Bisri MustofaAy in Hermeneutik: Jurnal Ilmu Al-QurAoan dan Tafsir 14, 2 .
, 283-306.
Doi: http://dx.
org/10.
21043/hermeneutik.
21 Johanna Pink.
AuThe kyaiAos voice and the Arabic QurAoanAy 21, no.
, 338.
https://doi.
org/10.
17510/wacana.
AuFathers and sons, angels and women: Translation, exegesis and social hierarchy in Javanese tafsrAy in Johanna Pink .
QurAoan Translation in Indonesia.
Scriptural Politic in Multilingual State (New York: Routledge, 2.
, 99-131.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Localizing the QurAoan.
Grounding Tafsir in Javanese Pesantren: The Scholarly Background of Al-Ibrz and Al-Ikll Bisri Mustafa and Misbah Mustafa were well-known scholars and highly productive writers.
Achmad Zainal Huda documented more than 176 works written by Bisri Mustafa,22 while Misbah Mustafa authored approximately 200 works.
23 Both produced a wide range of works across various fields of Islamic studies, including translations of Arabic texts as well as independent works, primarily in Javanese using the Pegon script.
Bisri was born in 1915 in Sawahan village.
Palen Alley.
Rembang.
Central Java, with the birth name Masjhadi, while Misbah was born on May 5, 1916, named Masruh.
They were the sons of Zainal Mustafa and Siti Chotijah.
They adopted the names Bisri and Misbah after returning from the Hajj pilgrimage with their family in 1923 when they were still children.
Their father.
Zainal Mustafa, passed away at the age of 63 during their return journey.
At the age of 10.
Bisri began his studies at the Kajen Pati Pesantren under KH.
Hasbullah, and later at the Kasingan Pesantren under Kyai Kholil Harun in 1930.
Misbah, however, had already started studying at the Kasingan Pesantren in 1928.
During their time at the pesantren, both focused on various religious sciences such as fiqh, kalam, hadith, and tafsir.
Misbah went on to study with KH.
Hasyim AsyAoari at the Tebuireng Pesantren in Jombang.
Later, the two brothers continued their studies in Mecca during a time when Islamic intellectualism was flourishing in Indonesia, with many Indonesians studying in Mecca and Medina (Haramai.
, often beginning with the Hajj pilgrimage and staying to study, a group known as the Ashabul Jawiyyin ( Jawi Communit.
At that time.
Indonesia saw two opposing Islamic intellectual movements: the modernist and the traditionalist.
The modernist movement, oriented toward purifying Islam, included figures like Imam Bonjol, who, with a reformist spirit, resisted traditionalists, resulting in the Padri War.
This modernist movement evolved with the emergence of organizations such as Muhammadiyah.
Persatuan Islam, and Al-Irsyad.
Meanwhile, the reformist-oriented purists faced resistance from traditionalist circles, especially pesantren-based communities, which led to the formation of religious organizations like Nahdlatul Ulama .
Al-Khairat .
, 22 Achmad Zainal Huda.
Mutiara Pesantren: Perjalanan Hikmah KH Bisri Mustafa (Yogyakarta:
LKiS, 2.
, 23 According to the wife of the late KH Abdullah Badi, one of KH MisbahAos sons, more than 200 of KH MisbahAos works were sold and published by various publishers in Surabaya.
Pekalongan and al-MaAoarif Bandung.
However, many of these works are no longer published along with the death of the publisher.
The interview was conducted on October 19, 2018 at PP Al-Balagh.
Bangilan 24 See Saifuddin Zuhri Qudsy.
Zaenudin HP.
Ahmad R.
Teuku Z.
AuThe Social History of Ashab al-Jawiyyin and the Hadith Transmission in the 17th Century Nusantara,Ay in ISLAMIYYAT 43, 2 .
, 105 Ae 115.
https://doi.
org/10.
17576/islamiyyat-2021-4302-09.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Baidowi.
MaAorufah Nahdlatul Wathan .
MathlaAoul Anwar.
Persatuan Tarbiyah Islamiyah.
Darud DaAowah wal Irsyad .
JamiAoatul Wasliyah, and Persatuan Umat Islam.
These two forms of Islamic intellectualism in Indonesia were deeply influenced by the debates occurring in Mecca and Medina, the heart of Islamic development.
After returning from Mecca.
Bisri married MaAorufah, the daughter of Kyai Cholil Harun, head of the Kasingan Pesantren, in July 1935.
He assisted in teaching there and eventually succeeded him as the head in 1939.
In 1950.
Bisri founded the Raudhatut Thalibin Pesantren in Leteh.
Rembang, which has continued to thrive and is now overseen by KH.
Mustofa Bisri.
BisriAos son.
Misbah, in turn, married Masruhah in 1948, the daughter of KH.
Ridhwan, who headed the Al-Balagh Pesantren in Bangilan.
Tuban, and eventually took over the leadership of that pesantren.
Amid their teaching responsibilities.
Bisri and Misbah Mustafa continued to write, translated various books, and deliver religious lectures to the Muslim community.
25 Although Bisri Mustafa and Misbah Mustafa were siblings, they had notably different styles of thought.
The older brother.
Bisri, was generally gentle in approach, whereas the younger.
Misbah, was perceived as firm.
For instance, they held opposing views on the Family Planning program.
Bisri supported it, publishing a book titled Islam dan Keluarga Berencana (Islam and Family Planning, 1.
to argue for its permissibility.
In contrast.
Misbah opposed it, declaring it forbidden for both political and theological reason26 Such differences in opinion were evident on various other matters as well.
The works Al-Ibrz li MaAorifat Tafsir Al-QurAoAn al-AoAzz by Bisri Mustafa and Al-Ikll f MaAoAn al-Tanzl by Misbah Mustafa are the QurAoan commentaries that written in the Javaneese language and using Pegon script.
The writing of JavanesePegon QurAoanic with makna gandhul .
nterlinear word-for-word translatio.
like Al-Ibrz and Al-Ikll became a hallmark of exegesis originating from pesantren 27 Pegon script, a modified Arabic script adapted to local languages, is regarded by scholars like De Graaf .
and Pigeaud .
as a characteristic of the Islamic-Javanese Civilization.
Initially.
Pegon script was used for literary and correspondence purposes before being adopted in pesantren writings.
The use of Javanese-Pegon in pesantren exegesis serves several purposes: .
affirming 25 Zazuli Hasan.
AuTafsir Pondok Pesantren: Karakteristik Tafsir TAj al-Muslimn min KalAm Rabb al-AoAlamn by KH Misbah bin Zainal MustofaAy.
Wonosobo: Program Pascasarjana UNSIQ Jawa Tengah in Wonosono, 1-12.
26 Supriyanto.
AuKajian Al-QurAoan dalam Tradisi Pesantren: Telaah atas Tafsir Al-Ikll fi Ma`ani al- TanzilAy in Tsaqafah: Jurnal Peradaban Islam 16, no.
, 286.
http://dx.
org/10.
Islah Gusmian.
AuAl-Ikll Fi MaAoani Al-Tanzil and Family Planning in IndonesiaAy, in Advances in Sosial Science.
Education and Humanities Research (ASSEHR) 137 .
, 85-86.
27 Islah Gusmian.
AuTafsir Al-QurAoan Bahasa JawaAy, 146.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Localizing the QurAoan.
Javanese-Islamic identity, .
reinforcing the existence of pesantren literature, and .
facilitating comprehension among pesantren communities by fulfilling three functionsAitranslation, grammatical application, and explanatory commentary of QurAoanic verses.
The works Al-Ibrz and Al-Ikll share a similar format: they are written in Javanese using the Pegon script and provide an interlinear translation of QurAoanic verses, followed by an interpretation.
In Al-Ibrz, terms such as Autanbih,Ay Aufaidah,Ay Auhikayat,Ay Aumuhimmah,Ay and AumujarrabAy are used, while Al-Ikll employs terms like AuketeranganAy .
AutanbihAy.
AumasAoalah,Ay Aufaidah,Ay and AuqissahAy.
29 Overall.
AlIbrz spans 2270 pages, whereas Al-Ikll has 4678 pages, with Al-Ibrz in a slightly larger format.
30 Unlike Al-Ibrz.
Al-Ikll frequently incorporates stories from early Islamic history and addresses social issues.
Al-Ikll provides a more complex interpretation style of the QurAoan, to the extent that Mustofa Bisri noted that anyone who speaks Javanese and can read Pegon script could easily understand Tafsir Al31 Ibrz, but not necessarily Tafsir Al-Ikll.
According to Mustofa Bisri, his father began writing Tafsir Al-Ibrz in 1951 and completed it in 1960,32 after which it was published by Menara Kudus.
Al-Ikll, however, was written over eight years, from 1977 to 1985.
When Al-Ikll was eventually published by Al-Ihsan in Surabaya, many of its explanations were removed, much to MisbahAos disappointment.
33 Consequently.
Misbah started another work.
TAj al-Muslimn min KalAm Rabb al-AoAlamn, in 1987, published by Majlis TaAolf wa al-KhaA.
Unfortunately, this work was only completed Ahmad Baidowi.
AuPegon Script Phenomena In The Tradition Of PesantrenAos QurAoanic Commentaries WritingAy, in Jurnal StudiAl-QurAoan dan Hadis 20.
No.
, 469-490.
http:// org/10.
14421/qh.
29 The term tanbih is used when the verse being interpreted contains a warning.
The term faidah is used when the verse contains teachings, whether practical .
, moral advice .
auAoiza.
, or The term muhimmah is used to explain very important matters, particularly concerning social-scientific issues or asbab al-nuzul .
easons for revelatio.
The term mujarrab is used to add explanatory notes of a practical and somewhat AumysticalAy nature, such as in matters related to healing.
Meanwhile, hikayat or qasas is used to explain the stories of the prophets, previous people, or the events of the last day.
See also Johanna Pink.
AuThe kyaiAos voice and the Arabic QurAoanAy in Wacana 21, no.
, 338.
https://doi.
org/10.
17510/wacana.
30 Al-Ibriz was printed in two versions: a 3-volume and a 30-volume version.
However, both were arranged with consistent pagination.
Meanwhile.
Al-Ikll was printed in a 30-volume format, corresponding to each juz of the QurAoan.
However, the pagination for juz 1 through 29 continues sequentially, ending on page 4482.
For juz 30, titled Tafsir Juz AoAmma F MaAoAn al-Tanzl, a separate pagination is used, beginning from page 1 and ending on page 192 31 Interview with Gus Mus on November 19, 2018, at his residence.
32 Bisri Mustafa.
Al-Ibrz, 2270.
KH.
Bisri Mustafa.
Al-Ibrz versi Latin: Tafsir Al-QurAoan Bahasa Jawa by Lembaga Kajian Strategis Indonesia, 2 ed.
(Wonosobo: LEKAS, 2.
, vi.
33 Islah Gusmian.
AuK.
Misbah Ibn Zainul Musthafa .
6-1994 M): Pemikir dan Penulis Teks Keagamaan dari PesantrenAy, in Jurnal Lektur Keagamaan 14, no.
, 121.
DOI:10.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Baidowi.
MaAorufah up to four juz before Misbah passed away in 1994.
The Al-Ibrz and Al-Ikll commentaries represent a unique intellectual contribution of Javanese pesantren culture, written in Javanese using Arabic Pegon The choice of Pegon script for these works is deeply rooted in the educational practices and cultural context of Javanese pesantren.
Firstly, the gandhul model, in which each wordAos meaning is written directly beneath it, is a distinct pesantren technique aimed at building vocabulary mastery and understanding of word structure within sentences.
34 Secondly, translations and explanations placed alongside or below the QurAoanic verses help readers interpret the authorsAo views on specific verses.
Thirdly, the use of the Javanese language in these commentaries reflects the authorsAo intention to make the messages of the QurAoan accessible to Javanese-speaking audiences, particularly the Javanese community.
34 Islah Gusmian.
AuBahasa dan Aksara Tafsir Al-QurAoan di IndonesiaAy, 22.
Ahmad Baidowi.
AuFenomena Aksara Pegon dalam Tradisi Penulisan Tafsir PesantrenAy, 471-472 35 Abu Rokhmad.
AuTelaah Karakteristik Tafsir Pegon Al-IbrzAy in Jurnal Analisa XVi, no.
, 27.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Localizing the QurAoan.
In interpreting the QurAoan, both Al-Ibrz and Al-Ikll go beyond a literal reading of QurAoanic verses.
the authors weave these interpretations with an understanding of the socio-cultural realities of their time.
Evidence of their awareness of social and cultural phenomena is evident, for instance, when Al-Ibrz and Al-Ikll discuss issues like kejawen traditions .
ituals practiced by some Javanes.
, kenduri .
communal feast tradition in Javanese societ.
, religious-magical concepts, and more.
By integrating local knowledge in addressing social and cultural issues, these two tafsirs demonstrate their relevance and significance for Javanese Muslim communities.
Johanna Pink notes a distinction between these two works, particularly in their use of Javanese Krama .
high-register form of Javanes.
when interpreting verses that involve communicationAi91 instances in Al-Ibrz compared to only 21 in Al-Ikll.
According to Pink, this difference is due to two factors: geographical and temporal context, with East Java being more egalitarian than Central Java.
Vernacularization of the QurAoan in the Javanese Pesantren Tafsir: A Case Study on the Commentaries of al-urf al-Muqaoah Fadlou Sachedina suggests that the dissemination of Islamic values involves both adoption and adaptation processes,37 which exhibit forms of acculturation 36 Johanna Pink.
AuFathers and sons, angels and women: Translation, exegesis and social hierarchy in Javanese tafsrAy in Johanna Pink .
QurAoan Translation in Indonesia.
Scriptural Politic in Multilingual State (New York: Routledge, 2.
, 99-131 37 Cited from Islah Gusmian.
AuBahasa dan Aksara Tafsir Al-QurAoan di Indonesiay, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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hlm 302-326 Baidowi.
MaAorufah that are either absorptive or dialogical.
38 Rejecting an acculturative approach in favor of a strict focus on Islamic authenticity can, in fact, lead to resistance against both tradition and modernity, potentially causing divisions within society.
This has prompted Lee to propose a cross-cultural strategy to address the complex issues faced by communities.
39 Based on his research on Islam in Java.
Woodward concludes that Islam in this region has developed a distinctive character through its interaction with local culture, resulting in a unique form of Islam.
This Javanese Islam does not reflect a fusion with Hindu or Buddhist elements but represents a variant of Islam, much like Indian Islam.
Syrian Islam, and others.
40 This distinctiveness owes much to the successful use of local wisdom by Islamic propagators as a means of cultural Abdurrahman Wahid refers to this concept as the AuIndigenization of Islam.
Ay41 Epistemologically, the dialogue between the QurAoan and local culture is not a recent phenomenon but has occurred in the pre-QurAoanic.
QurAoanic, and postQurAoanic eras.
The effort to engage the QurAoan with local culture through adoption and adaptation in the post-QurAoanic period has given rise to what is known as This process of enculturation, as noted by Anthony H.
Johns, has taken place across various fields of knowledge, including in QurAoanic exegetical works.
42 In these works, enculturation is manifested by the authors through what can be described as adoptive complement and adoptive reconstructive approaches.
The first approach reflects an acceptance of existing traditions, while the second aims to reconstruct those traditions.
43 Authors of exegetical texts often display a socio-cultural framework within their works, either by accommodating or critiquing prevailing socio-cultural phenomena in society.
In essence.
QurAoanic exegeses, including those in Java, do not emerge from a vacuum but rather from the context surrounding them.
This approach lends a vernacular dimension to these exegetical works.
38 Muhammad Harfin Zuhdi.
AuDakwah dan Dielektika Akulturasi BudayaAy in Jurnal Religia 15, no.
, 46-47.
Robert D Lee.
Overcoming Tradition and Modernity: The Search for Islamic Authenticity (Westview Press,A Division of HarperCollins Publishers.
Inc.
, 1.
40 Cited from Islah Gusmian.
AuBahasa dan Aksara Tafsir Al-QurAoan di Indonesiay, 2.
41 Abdurrahman Wahid.
Pergulatan Negara.
Agama dan Kebudayaan (Jakarta: Desantara, 2.
, 42 Anthony H Johns.
AuQuranic Exegesis in the Malay WorldAy in Andrew Rippin .
Approaches to the History of the Interpretation of the QurAoan, (Oxford: Clarendon Press, 1.
43 Ali Sodiqin.
Antropologi Al-QurAoan.
Model Dialektika Wahyu dan Budaya (Yogyakarta: Ar- Ruzz Media Group, 2.
, 117-125.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Localizing the QurAoan.
The lives of Muslims in Indonesia are closely intertwined with the process of vernacularization, or the localization, of the QurAoan.
44 Historically, the vernacular QurAoan began as part of the methods and strategies used by early Islamic scholars in their efforts to spread Islam, writing in languages and scripts characteristic of local Islamic expression.
45 The vernacularization later expanded to include translation, authorship, and publication of QurAoanic interpretations in both regional languages and Indonesian.
46 In other words, the history of Islam in Indonesia is inextricably linked to the process of adapting the QurAoan into the various local languages spoken within its geographical boundaries.
47 The localization of the QurAoan in Indonesia adopts various forms: translations by word .
ither gandhul or interlinea.
, narrative translations, and translations embedded within interpretive commentary.
48 These practices often involve integrating various concepts into the local language and culture, reflecting a diversity within the AuIslamicateAy cultural sphere.
The Al-Ibrz and Al-Ikll demonstrate that the interpretation of the QurAoan by these two authorsAidespite their similarities and differencesAiclearly considers local socio-cultural elements when explaining the content of the QurAoan in various contexts.
This can be seen when they explain al-uurf al-muqaoah .
ysterious letter.
by adopting local knowledge to make understanding the QurAoan easier.
Exegetes 44 Farid F.
Saenong.
AuVernacularization of the QurAoan: Tantangan dan Prospek Tafsir Al-QurAoan di Indonesia.
Interview with Prof.
AH Johns,Ay Jurnal Studi QurAoan I, no.
, 579
45 See Jajang A Rohmana.
Sejarah Tafsir Al-QurAoan di Tatar Sunda (Bandung: Mujahid Press, 46 There are various models of localization in Indonesia.
Firstly, the use of the Arabic script .
ith certain modifications adapted to the local languag.
for writing expressions in Malay.
This is subsequently referred to as Arabic Malay.
Jawi, or Arabic Pegon script.
Secondly, the emergence of loanwords from Arabic into local languages.
Thirdly, the significant influence of Arabic literary models on local Indonesian works.
Ichwan adds that localization also involves the adoption of Arabic linguistic structures, rules, and grammar.
See Anthony H Johns.
AuPenerjemahan Bahasa Arab ke dalam Bahasa Melayu: Sebuah Renungan,Ay in Henri ChambertLoir.
Sadur: Sejarah Terjemah di Indonesia dan Malaysia (Jakarta: KPG, 2.
, 51-53.
Moch Nur Ichwan.
AuLiteratur Tafsir QurAoan Melayu-Jawi di Indonesia: Relasi Kuasa.
Pergeseran, dan Kematian,Ay Visi Islam: Jurnal Ilmu-ilmu Keislaman 1, no.
1 (January 2.
, 1-12, 13.
47 Regarding the diversity of theories of the entry of Islam into the archipelago, see Farid F Saenong.
AuVernacularization of the QurAoan: Tantangan dan Prospek Tafsir Al-QurAoan di IndonesiaAy in the Journal of Al-QurAoan Studies 1, no.
Ahmad Mansur Suryanegara.
Menemukan Sejarah: Wacana Pergerakan Islam Indonesia (Bandung: Mizan, 1.
, 73-94.
Azyumardi Azra.
Jaringan Ulama (Bandung: Mizan, 2.
, 76 The words AuterjemahAy and AutafsirAy originate from Arabic, and in the history of Quranic interpretation, they have not always been strictly differentiated.
For example, the tafsir work by Abd al-Rauf al-Sinkili is titled Tarjuman al-Mustafid 49 Marshall G S Hodgson.
The Venture of Islam: Conscience and History in a World Civilization, (Chicago-London: The University of Chicago Press, 1.
I: 57-58.
Also see Albert Hourani.
Islam dalam Pandangan Eropa, terj.
Imam Baihaqi dan Ahmad Baidowi (Yogyakarta: Pustaka Pelajar, 1.
, 104-110.
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MaAorufah differ in interpreting al-uurf al-muqaoah.
Some argue that only Allah knows the meaning of these letters, others associate them with the attributes of Allah,50 some consider them as an oath, others see them as a code between Allah and the Prophet, while others believe these letters are related to the revelation of the QurAoan, and so 51 Bisri Mustafa and Misbah Mustafa provide an interesting explanation regarding the meaning of al-uurf al-muqaoah.
After presenting the diversity of opinions among scholars.
Bisri Mustafa suggests that al-uurf al-muqaoah serves as a kind of signal to draw the audienceAos attention to the revelation of the QurAoan, explaining it with a metaphor that is AueasyAy for the audience to understand in their context.
When interpreting the verse Alif LAm Mm in Surah Al-Baqarah, 2 :152.
Bisri Saweneh ngulama maneh ono kang duwe panemu yen Alif LAm Mm iku minangka kanggo wiwitan dhawuh, saperlu mundhut perhatiane Umpamane mangkene: Naliko arep den anakake rapat naliki podho omongan dhewe-dhewe, yen pimpinan rapat ujuk-ujuk banjur pidato mestine ora oleh perhatian seko hadirin.
Nanging yen pimpinan rapat sakdurunge miwiti guneman nuli andhodhok mejane dhingin Audhok dhok dhokAy iku biasane hadirin banjur anggatekake (Some thinkers say that Alif LAm Mm marks the opening of an announcement to call attention of the audience.
Like, for instance, there is a meeting going on, and the audience is busy chattering among themselves.
The speech of the speaker will not make an impact at all.
But if the meeting leader bangs upon the table with a Auknock knock knockAy sound and then speaks, the audience will give proper attention.
Once the audience is attentive, the leader can begin speakin.
Meanwhile.
Misbah Mustafa emphasizes the impossibility of knowing trhe meaning of the phrase Alif LAm Mm except for certain individuals like the Prophet and the saints.
In this regard.
Misbah53 likens Alif LAm Mm to a letter code, similar to AuNo.
10/A/II/C.
Ay He explains this by saying:
50 Irfan Shahid.
AuFawatih al-Suwar: The Mysterious Letters of the QurAoanAy in Issa J Bolatta .
Literary Structures of Realigious Meaning in the QurAoan (Richmond: Curzon Press, 2.
, 125139 51 Al-Als in Rh al-MaAoAn for example, explains that Alif LAm Mm stands for AnA AllAh AAolam (AuI am Allah, the All-KnowingA.
Structures of Realigious Meaning in the QurAoan (Richmond: Curzon Press, 2.
, 125-139.
Muuammad usain al-abAabAAo mentions around 20 interpretations of these letters but rejects them, asserting that the letters are a special code between Allah and His Messenger, whose meaning is beyond human comprehension except as Muuammad usain al-abAabAAo, al-MzAn f Tafsr al-QurAoAn XVi: 6-16 52 Bisri Mustafa.
Al-Ibrz, 4.
53 Misbah Mustafa.
Al-Iklil, 10 Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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Ora ana kang ngertina nomer surat kejaba kepala jawatan lan ora kena disiyarake artine, kerana iku rahasia negara.
Semono uga Alif LAm Mm.
Alif LAm RA.
Nn lan liyane.
Para pembesare Allah kaya Nabi Muhammad SAW lan para waliyullah akeh kang pirsa artine nanging ora kena nyiar-nyiarake.
(No one knows the meaning of a letter code except the head of the office, and it should not be disclosed as it is a state secret.
Likewise Alif Lam Mim.
Alif Lam Ra.
Nun, and Beloved figures of Allah, such as the Prophet Muhammad pbuh and the saints, understand the meaning of Alif LAm Mm but are not permitted to reveal i.
Elsewhere, quoting AoAbd Azz al-DabbAgh.
Misbah states:
Au Yen kalimat singkatan iku isyarah marang acara tertentu kang terkandung ono ing Surah Baqarah iki lan liya-liyane, ora bedo karo nomer lan tandatanda surat pemerintah lan liya-liyaneAy (If the abbreviated words are a reference to certain events contained in Surah Al-Baqarah and others, they are no different from the codes and markings on government letters and the lik.
From the above quote, it would be quite easy to realize that the two have different perspectives.
Bisri Mustafa elaborated Alif LAm Mm as how Allah changes the audienceAos attention towards the QurAoan through simple logics, similar to how the speaker would knock on the table or microphone with a Auknock knock knockAy sound to get the attention of a wayward audience.
As Bisri says.
Alif LAm Mm is AllahAos method of seizing the audienceAos attention, since it is an incomprehensible AustrangeAy phrase to them, all the attention should go to the words proceeding from According to Misbah.
Alif LAm Mm is a secret of the Prophet and the saints.
These commentaries show the influence of local factors in interpretation, reflecting the traditions and knowledge systems of both the general public and the pesantren community.
The explanations of al-uurf al-muqaoah by Bisri Mustafa and Misbah Mustafa are simplified within the tradition of QurAoanic interpretation, where the meanings of these letters are diverse.
Bisri MustafaAos view of al-uurf almuqaoahas a way to draw the audienceAos attention with a Auknock-knock-knockAy 54 The abbreviated phrase, according to Misbah, signals meanings contained within Surah Al- Baqarah and others, akin to the numbers and signs on government documents and the like.
Misbah Mustafa.
TAj al-Muslimn min KalAm Rabb al-AoAlamn (Bangilan: Majlis TaAolm wal KhaA, 1.
, 33.
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MaAorufah sound made by tapping on a table or a microphone is an effective and easily understood Similarly.
Misbah MustafaAos interpretation of these letters as a special divine code using a numbering system for letters allows the audience to grasp the meaning more easily.
Despite their differences, both interpretations aim to convey the meaning of al-uurf al-muqaoah with accessible Aulocal wisdomAy that readers can readily understand.
These explanations become even more effective through oral elaboration by the kyai in their religious lectures.
Cultural Critique and Adaptation in Javanese Pesantren Tafsir:
Ritual Practices in Al-Ibrz and Al-Ikll Both exegetes often refer to social phenomena in Indonesian society, especially in Java where both live.
In trying to relate the QurAoan to socio-cultural phenomena, they often criticize social-religious traditions that, according to them, are in conflict with Islam.
The Javanese tradition of charity is one such practice that draws their In his interpretation of QS Al-Baqarah 2:10.
Misbah Mustafa says:
Kelakuane wong munafiq ono ing iki ayat yaiku tumindak salah nganggo alasan yen dheweke gawe becik, yoiku anut marang wong-wong tuwatuwa, nanging ora rumangsa keliru.
Sebab mendalam olehe tumindak anut-anutan kang tanpa ono dhasare.
Kang mengkene iki akeh lumaku ono ing kalangane wong-wong Jowo kang ugo wong Islam kelawan sah.
Kadang-kadang ono ing kalangane wong kang dadi pengarepe agama.
Koyo ngedekake omah nganggo sajen, kondangan nganggo tumpeng lan liya- liyane kang iku kabeh lakune wong Budha zaman kuno.
55 (In this verse, the hypocrites engage in wrongdoing while believing that they are doing morally.
that is, they follow the traditions of their ancestors while supposing that their practicesare right and without reference to In Java.
Muslims frequently engage in this sort of behavior, particularly among religious authorities.
For instance, utilizing gifts .
in constructing a house, preparing a feast with a tumpeng56, and other customs that were once practiced by Buddhist.
Meanwhile.
Bisri Mustafa responds to these traditions in his interpretation of Surah Luqman 31:21, stating:
55 Misbah Mustafa.
Al-Ikll, 15.
56 Tumpeng, in Indonesian, refers to a dish of rice that is shaped into a cone and served at special occasions, particularly in Javanese culture.
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Ono ing kalangan kito Islam dhewe iki, kadang-kadang iyo isih ono kang nindaake tindakantindakan kang alasane namung miturut nenek moyang.
Bab iku ora keno den padhaake babar pisan karo kang kasebut ono ing ayat iki.
Balik isih kudu ditafsil: yen sekiro tentangan karo aturan Islam, iyo kudu diberantas.
Koyotho aturan sajen-sajen, jare ngaturi dhahar Ambuwaki kembang bubur lan jajan-jajan ono ing prapatan lan Dene kang ora tentangan karo Islam,balik namung ngerupaake adat, ora dadi opo.
Koyo slametan nganggo ambeng, slametan mithoni lan sepadhane, iku ora dadi opo.
Opo maneh iku mau prinsipe .
57 (Within our own Muslim community, there are sometimes people who carry out actions solely based on ancestral tradition.
This is in no way comparable to what is mentioned in this verse.
However, a distinction must still be made: if a practice goes against Islamic teachings, it must be eliminated.
For example, offerings .
such as scattering flowers, gruel, and various foods at crossroads or other locations to AofeedAo the dhanyang58 spirits thought to rule over certain However, traditions that do not contradict Islam are not a problem, such as ceremonial slametan59 with rice platters, mitoni60 celebrations, and similar events.
Especially when the principle is charity .
The above quotes show the these two QurAoanic commentaries reflect both authorsAo perspectives on local traditions and culture within the context of Islamic Certain Javanese ceremonial practices that have been acculturated with Islamic values, such as the tradition of visiting the graves of saints or family members, as well as the customs of slametan and tingkeban, are affirmed as practices that may In these activities, tradition is understood as a vessel that carries Islamic values, thus viewed as cultural practices not in conflict with Islamic principles but rather as applications of charitable teachings.
This contrasts with offerings .
, which are considered contradictory to Islamic teachings and should be eradicated.
On the other hand, both commentators also critique traditions in society that they believe are inconsistent with Islamic values, such as fortune-telling using keris .
eremonial knive.
, gem stones, and similar practices.
While not outright condemning them as apostasy.
Kyai Bisri emphasizes.
Auaturan kang kaya mengkono 57 Bisri Mustafa.
Al-Ibrz, 1414.
58 A Javanese term referring to a spiritual entity or guardian spirit believed to possess supernatural powers and associated with specific locations, such as villages, mountains, or rivers.
59 A traditional Javanese ritual feast or ceremony, typically held to mark important life events, express gratitude, or seek blessings.
60 A Javanese term referring to a traditional ceremony or ritual held to celebrate a pregnancy, typically during the seventh month 61 Bisri Mustafa.
Al-Ibriz, 1413.
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MaAorufah iku ing agama Islam ora onoAy .
uch practices have no basis in Isla.
, and they could even lead the practitioners to a state of apostasy.
62 Misbah Mustafa similarly criticizes cultural practices that may deviate from Islamic values, including traditional death ceremonies, house-building rituals, and even certain practices associated with QurAoan recitation competitions (MusAbaqah TilAwat al-QurAoA.
The two authors adopt at least two approaches in addressing issues of local traditions and culture.
The first approach involves criticizing societal customs they deem incompatible with QurAoanic values.
The second approach involves appreciating cultural practices that do not conflict with, or even align with, the QurAoan.
In some instances, the authors may hold similar views on certain cultural practices, but in other cases, their perspectives diverge.
Clearly, their interpretations of the QurAoan are influenced by the intent to either reinforce or critique existing traditions within When they view a tradition as consistent with QurAoanic values, they affirm it through their interpretation.
conversely, if they consider a tradition misguided, they challenge it, as seen in the aforementioned examples.
Expanding QurAoanic Concepts through Local Lexicon: Interpreting Qablah in Javanese Pesantren Tafsir Bisri Mustafa and Misbah Mustafa adopt an open approach when interpreting the word qabilah in QS Al-Hujurat, 49:13:.
YA AyyuhA al-nAs InnA khalaqnAkum min akar wa unA wa jaAoalnAkum syuAoban wa qabAil litaAoAraf, inna akramakum Aoinda AllAh atqAkum, inna AllAh AoAlm Khabr.
(O mankind, indeed We created you from a male and a female and made you into peoples and tribes so that you may know one Indeed, the most noble of you in the sight of Allah is the most righteous of Indeed.
Allah is Knowing and Acquainte.
Commenting on the meaning of this verse.
Bisri writes:
He para manusa kabeh!!! Temenan Ingsun Allah nitahake sira kabeh sangking siji wong lanang .
ya iku Nabi Ada.
lan siji wong wadon .
ya iku Ibu Haww.
, lan ingsung andadekake sira kabeh dadi pirangpirang cabang lan dadi pirang-pirang pepanthan supaya sira kabeh padha kenal mengenal .
ja padha unggul-unggulan nasa.
Sejatine kang luwih mulya saking sira kabeh mungguh Allah TaAoala iku wong-wong kang luwih Temenan Allah iku tansah mirsani lan tansah waspada.
64 (O all mankind! Indeed.
Allah, have created you all from one man .
amely 62 Bisri Mustafa.
Al-Ibriz, 1414.
63 Misbah Mustafa.
Al-Iklil, 137.
64 Bisri Mustafa.
Al-Ibrz, 1890.
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Prophet Ada.
and one woman .
amely Mother Ev.
, and I have made you all into various branches and into various groups so that you may recognize one another .
nd not pride yourselves on lineag.
Truly, those who are most honorable among you in the sight of Allah are those who are more pious.
Indeed.
Allah constantly observes and is always awar.
Meanwhile.
Misbah translates the verse as follows:
He para menusa! Ingsun iku gawe sira kabeh sangking lanang lan wadon, yaiku Adam dan Hawwa, lan ingsun iku andadeake sira kabeh dadi bangsa-bangsa lan dadi sak kelompok-sak kelompok, supaya sira kabeh padha kenal-mengenal.
Sira iku kang paling mulya mungguh Allah, yaiku wongkang paling wedi marang Allah, paling ngati-ati.
Sira ngertiya! Allah iku zat kang paling ngudaneni tur waspada .
Dadi aja ngaku taqwa yen during bener-bener taqwa.
65 (O mankind! I have created all of you from male and female, namely Adam and Eve, and I have made you into nations and into groups, so that you may know one another.
The most honorable among you in the sight of Allah is the one who fears Allah the most and is most cautious.
Know this! Allah is the one who observes the most and is ever-aware.
So do not claim piety if you are not truly piou.
Quraish Shihab translates the word qabAil as tribes66, while Bakri Syahid67 and Penjiaran Islam68 translate the word as turunan .
Bisri Mustafa, using the word AupepanthanAy, and Kyai Misbah, using AukelompokAy, in explaining the term AuqabAilAy, have gone farther than the meaning of tribe and descendants.
Both terms refer to groups in generalAinot necessarily ethnic groups, but also other types, such as cultural, ethnic, religious, and so forth.
Such an extension of the meaning shows both authors are well aware of the historical meaning in the contextualization of the QurAoan.
Additionally, both authors strive to convey interpretations of the QurAoan that extend beyond its literal meaning.
As a result, their interpretations are more open and flexible.
For instance.
Bisri Mustafa interprets the word qablah as pepanthan, and Misbah Mustafa as kelompok, expanding the meaning of qablah beyond the 65 Misbah Mustafa.
Al-Ikll, 4165.
66 M.
Quraish Shihab.
Al-QurAoan dan Maknanya (Tangerang.
Lentera Hati, 2.
, 517.
67 Bakri Syahid.
Al-Huda: Tafsir Al-QurAoan Basa Jawi (Yogyakarta: Bagus Arafah, 1.
, 1036.
68 Penjiaran Islam.
QurAoan Tardjamah Djawi (Yogyakarta: Penjiaran Islam, t.
, 986.
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MaAorufah ethnic-geographical focus of the term.
With this interpretation, the concept of groupAiwhich was initially limited to ethnic-geographical associationsAibroadens to include various other groups, such as economic, social, political, and religious groups.
Thus, the QurAoanAos command to foster relationships between groups is multicultural, extending beyond geographic and ethnic boundaries to a wider, more diverse range of communities.
Interpretive Diversity in Pesantren Tafsir within the MaAhib alTafsr Framework Bisri Mustafa, the author of Al-Ibrz fi MaAorifat Tafsr Al-QurAoAn al-AoAzz and Misbah Mustafa, the author of Al-Ikll f MaAoAn al-Tanzl, are siblings who received similar educations and later both led Islamic boarding schools .
However, despite sharing a common background in the pesantren environment, they have differences in how they convey and interpret the Al-QurAoan.
Sometimes, these differences are within the same thematic framework, while at other times, they are quite contrasting.
Ahmad Mustofa Bisri, the son of Bisri Mustafa, understands these differences in two ways: First, they stem from the freedom of thought inherent in human existence.
Second, they are shaped by the different audiences and social conditions each faced, which naturally led to varied interpretations.
Additionally, their different interpretative approaches are likely influenced by their respective backgrounds.
Misbah MustafaAos strong political background makes him more direct and assertive compared to his brother, who is better known as a The distinct nature of the communities they addressed also led each of them to adopt different styles in their responses.
This difference is also noted by Johanna Pink in her study of these two QurAoanic commentaries.
70 However, considering their above interpretations of QurAoanic verses, they tend to avoid the model of Arabization or Islamization when dialoguing the QurAoan with the local culture.
Instead, the model of localization seems to be a choice for both exegetes.
The interpretative differences between these two authors from the pesantren tradition demonstrate that the dynamics of QurAoanic interpretation are present within pesantren circles.
Within the context of MaAhib al-Tafsir (Schools of QurAoanic Exegesi.
, such differences are commonplace, given the internal and external factors that shape interpretations.
71 Previously, a similar case arose with Hasyim AsyAoari and 69 Interview with KH Ahmad Mustafa Bisri, at PP Raudlatuth Thalibin Rembang on 19 October 70 Pink.
QurAoan Translation, 99-131.
Ghazali Munir.
Warisan Intelektual Islam dalam Pemikiran Kalam Muhammad Shalih asSamarani (Semarang.
Walisongo Press, 2.
, 55-58.
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Ahmad Dahlan, who were both students of Sholeh Darat, the author of Tafsr Fais al-RaumAn f Tarjamat KalAm al-MAlik al-DayyAn.
Hasyim AsyAoari later became the founder of the Islamic organization Nahdlatul Ulama (NU), while Ahmad Dahlan founded the Muhammadiyah organization.
These two Islamic organizations in Indonesia adopted distinct strategies in their histories: NU focuses on tradition, whereas Muhammadiyah leans towards modernity.
Disagreement within the pesantren community, which is often associated with NU, is quite common, as NU identifies with the Ahlus Sunnah wal Jamaah school, which allows for a range of perspectives in areas of jurisprudence .
, mysticism .
, and theology.
In this context, comparing the interpretations of these two authors is well-suited to the framework of MaAhib al-Tafsir, viewed within the diversity of Ahlus Sunnah wal Jamaah.
Historically, interpretation within Ahlus Sunnah wal Jamaah has embraced differences, influenced by the authorAos expertise in fiqh, theology, mysticism, or other fields.
73 Despite their differences, these two tafsir works emphasize shared values aligned with Ahlus Sunnah wal Jamaah principles.
Conclusion The Holy QurAoan holds the utmost importance and plays a major role in the lives of Muslims, regardless of time or place.
Therefore, translating and explaining it in local languages is an essential part of localizing the QurAoan, a practice that has long been established.
This necessity has motivated pesantren scholars to write QurAoanic interpretations in various languages across Indonesia.
As other Muslim communities have taken up QurAoanic translation and interpretation, pesantren scholars, or kyais, have similarly translated or interpreted the QurAoan into IndonesiaAos regional languages.
Examples of such efforts include Al-Ibrz li MaAorifat Tafsr Al-QurAoAn al-AoAzz by KH Bisri Mustafa and Al-Ikll f MaAoAn al-Tanzl by KH Misbah MustafaAiboth are interpretations of the QurAoan in Javanese, created by pesantren scholars.
These works feature interlinear translations along with Javanese QurAoanic interpretations written in Pegon script.
Elements of local culture are evident in Al-Ibrz and Al-Ikll, particularly in their format, communication, and interpretation.
Using the Javanese language and Pegon script as communication mediums highlights both authorsAo dedication to conveying QurAoanic messages to their Javanese-speaking Muslim audience, familiar with Pegon script.
The localization process is reflected in the interpretations of these 72 KH A Muchitt Muzadi.
NU dan Fiqih Kontekstual (Yogyakarta: LKPSM NU, 1.
Mahsun.
Mazhab NU Mazhab Kritis (Depok: Nadi Pustaka, 2.
73 Muuammad usein eahab.
AI-Tafsr wa al-Mufassirn Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Baidowi.
MaAorufah two scholars.
Their work incorporates local elements, regional knowledge, and relatable explanations to address various social and religious issues faced in daily By embracing these local aspects, these QurAoanic interpretations are effectively communicated to and easily understood by the intended audience.
This comparative study remains limited and requires further research.
Pesantren tafsir texts are important to examine from various perspectives, given the central role of pesantren and the kyai in navigating social change within society.
noted in Hiroko HorikasiAos research, the kyai acts as a mediator and Aucultural broker,Ay playing a significant role in societal transformation.
Supplementary Materials Acknowledgements The authors thankfully acknowledge Prof.
Haziah Hussin and Prof.
Najah Nadia Amran for the discussion at Universiti Kebangsaan Malaysia on August 21, 2023.
AuthorsAo contributions All listed authors contributed to this article.
B wrote the original draft, reviewed and edited it, and wrote the formal analysis, compiled the resources, conceptualised the study, and managed the project administration.
M was responsible for the methodology and validation and supervised the project Data availability statement Data sharing is not applicable to this article as no new data were created or analysed in this study.
Conflicts of Interest None of the authors of this study has a financial or personal relationship with other people that could inappropriately influence or bias the content of the study.
Funding This research recived no specific grant from any funding agency in the public, commercial or not-for-profit sectors 74 Hiroko Horikoshi.
Kyai dan Perubahan Sosial, terj.
Abdi Muarly Sunrawa (Jakarta:
P3M, 1.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
hlm 302-326 Localizing the QurAoan.
References