Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis Ae ISSN: 1411-6855 .
2548-4737 .
Vol.
No.
2 (Juli 2.
, hlm.
444-468, doi: 10.
14421/qh.
https://ejournal.
uin-suka.
id/ushuluddin/qurdis/index Article History: Submitted: 20-12-24 Revised: 02-02-25 Accepted: 04-05-25 The Phenomenon of Bugis Tafsir on Islamization in Eastern Indonesia Fenomena Tafsir Bugis dalam Islamisasi di Indonesia Timur Firdaus* .
Muhammad Alwi HS .
Iin Parninsih .
Achmad Abubakar .
(*) Correspondng Author email, firdaus.
malik@uin-alauddin.
Alauddin State Islamic University Makassar.
Jl.
Sultan Alauddin No.
Romangpolong.
Somba Opu.
Gowa.
Sulawesi Selatan.
Indonesia, 92113 Abstract This article examines the phenomenon of Bugis tafsir, both written and oral, produced by the AsAoadiyah ulama during the Islamization of Eastern Indonesia.
AsAoadiyah, the oldest pesantren in the region, played a crucial role in the dissemination and teaching of Islam.
Within this process of Islamization.
Bugis tafsir emerges as a significant subject of study, as tafsir was foundational to the establishment of this pesantren.
This is exemplified by the Bugis tafsir Tafsir Surah Amma Bil-Lughah Al-Buqisiyyah by AGH.
Muhammad AsAoad Al-Bugisy, the founder of AsAoadiyah.
Furthermore.
Bugis tafsir has been developed in various forms by AsAoadiyah scholars, initiated by the early students of the pesantrenAos This article argues that local tafsir is not only part of the intellectual heritage of pesantren but also plays a vital role in shaping pesantren traditions.
This study employs a phenomenologicalhistorical approach, combining literature review and fieldwork.
Its findings indicate that the production of Bugis tafsir is essential for the promotion and transmission of Islam in Eastern Indonesia through QurAoanic interpretation that engages with contemporary contexts.
This role is particularly evident in three key aspects: .
culturally rooted daAowah .
eligious outreac.
, .
the preservation of intellectual and cultural heritage through interpretation, and .
the safeguarding of the distinctiveness of pesantren and Bugis culture.
These three primary functions highlight the importance of employing local languages in the process of Islamization through interpretationAiespecially within the cultural framework of the interpreter, particularly when the interpreter is a pesantren ulama.
Keywords: Bugis Tafsir.
Islamization.
Ulama.
AsAoadiyah Tradition.
Eastern Indonesia.
Abstrak Artikel ini mengkaji fenomena tafsir Bugis, baik tulis maupun lisan, yang dihasilkan oleh ulama AsAoadiyah dalam islamisasi di Indonesia Timur.
AsAoadiyah menjadi pesantren tertua dan berperan penting dalam proses penyebaran dan pengajaran Islam.
Dalam proses islamisasi ini, tafsir Bugis menjadi fenomena penting diteliti karena tafsir menjadi fenomena awal dari kehadiran pesantren Hal ini sebagaimana terlihat dalam tafsir Bugis berjudul tafsir surah amma bil-lughah albuqisiyyah karya AGH.
Muhammad AsAoad Al-Bugisy, sang pendiri pesantren.
Bukan hanya itu, tafsir Bugis juga dilakukan secara variatif oleh kalangan ulama AsAoadiyah yang dimulai oleh muridmurid pendiri pesantren ini.
Artikel ini berargumentasi bahwa tafsir lokal bukan hanya menjadi bagian khazanah intelektual pesantren, tetapi juga signifikan dalam pembentukan tradisi pesantren.
Studi ini menggunakan pendekatan fenomenologis-historis, menggabungkan tinjauan pustaka dan kerja lapangan.
Temuan studi ini menunjukkan bahwa produksi tafsir Bugis sangat penting untuk A 2025.
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Firdaus.
Alwi.
Parninsih.
Abubakar mengenalkan dan transmisi Islam di Indonesia Timur melalui interpretasi Al-QurAoan yang responsif terhadap konteks kontemporer.
Peran ini terutama terlihat dalam tiga aspek utama: .
dakwah yang berakar pada budaya .
omunikasi keagamaa.
, .
pelestarian warisan intelektual dan budaya melalui tafsir, dan .
penjagaan kekhasan pesantren dan budaya Bugis.
Ketiga fungsi utama ini menekankan pentingnya penggunaan bahasa lokal dalam proses Islamisasi melalui tafsir, terutama dalam konteks budaya penafsirAiterlebih lagi ketika penafsir tersebut adalah seorang ulama pesantren.
Kata Kunci: Tafsir Bugis.
Islamisasi.
Ulama.
Tradisi AsAoadiyah.
Indonesia Timur Introduction The use of local languages in QurAoanic interpretation by pesantren ulama has a long-standing tradition, as exemplified by the phenomenon of Bugis tafsir (Buginese QurAoanic Interpretatio.
produced by the ulamaAicommonly referred to as Anre Gurutta Haji (AGH) or GuruttaAiof Pondok Pesantren AsAoadiyah Sengkang, the oldest and most prominent pesantren in Eastern Indonesia, particularly in the Sulawesi-Papua region.
1 The founder of this pesantren.
AGH Muhammad AsAoad Al-Bugisy .
, pioneered the development of Bugis tafsir through his work Tafsir Suratul AoAmma bil Lugha Al-Buqisiyyah .
In addition to producing written interpretations .
AsAoadiyah ulama have also delivered oral interpretations in the Bugis language, exemplified by AGH Abu Nawas Bintang .
, a senior figure at pesantren, during his sessions at the Great Mosque of Ummul Qura.
Sengkang.
The use of the Bugis language in QurAoanic interpretation by AsAoadiyah ulama reflects an effort to communicate and contextualize Islamic knowledge within the Bugis cultural framework.
Here.
The term AuBugis communityAy refers to people of Bugis ethnicity, originally from South Sulawesi, who have continued to grow and spread to various regions, becoming one of the dominant communities in Eastern Indonesia, particularly in Sulawesi and Papua.
3 Their primary written language historically employs the Lontara script.
Thus.
Bugis tafsir refers to the interpretation of the QurAoan by Bugis scholars in their native language and within their sociocultural The role of the Bugis language in QurAoanic recitation and interpretation is significant as language functions not only as a means of communication but also as Syamsuddin Arief.
AuJaringan Pesantren Sulawesi Selatan 1928-2005Ay.
Dissertation UIN Syarif Hidayatullah.
Jakarta, 2007.
Interview with Abdul Haris.
Alumni of pondok pesantren AsAoadiyah Sengkang, 16 December See Ismail Suardi Wekke et.
AuBugis and Madura Migration in Nusantara: Religiosity.
Harmony, and Identity from Eastern IndonesiaAy.
Ulul Albab: Jurnal Studi Islam, 20 .
, 2019.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
The Phenomenon of Bugis Tafsir on Islamization.
a medium of interaction between individuals and their environment,4 and a vehicle for thought.
5 In this regard.
QurAoanic interpretation is fundamentally the interpreterAos engagement with the QurAoan within a specific contextual framework.
6 The widespread phenomenon of Bugis tafsir reveals its crucial role in shaping the AsAoadiyah pesantren traditionAian aspect that has remained underexplored in scholarly discourse.
In this context, the AsAoadiyah pesantren refers to a set of practices routinely carried out by the AsAoadiyah community, which collectively shape its institutional identity and character.
Notably.
Wahyuddin HalimAos study.
AsAoadiyah Tradition,7 highlights daAowah activities .
aAowatul Islamiya.
as a central aspect of this pesantren tradition.
However.
HalimAos limited attention to Bugis tafsir opens space for further scholarly investigation into this underexplored dimension.
Moreover, existing research on Bugis tafsir remains limited.
Prominent scholars of QurAoanic interpretation in IndonesiaAisuch as Howard M.
Federspiel,8 Peter G.
Riddell,9 and AH.
Johns,10 make no reference to Bugis tafsir in their works.
One of the few scholars who slightly addresses the Bugis tafsir tradition of the AsAoadiyah pesantren is Islah Gusmian,11 who mentions several works, including Tafisr Suratul AoAmma bil Lugha Al-Buqisiyyah by AGH.
AsAoad.
Tafsir Al-QurAoan Al-Karim bi Al-Lughah Al-Buqisiyyah by AGH.
Muhammad Yunus Martan.
Tafsir Akorang Mabbicara Ogi by AGH.
Daud Ismail, and Tarjumanna Akorang MalebbiAoe Mabbicara Ogi by AGH.
Hamzah Manguluang.
Although not extensively critical.
Islah classifies some of these works as tafsir texts from non-Kraton pesantren.
Muhsin Mahfudz offers a more detailed examination of a complete Bugis tafsir by AsAoadiyah Ulama.
See Walter.
Ong.
Orality and Literacy, (New York: Routledge, 2.
Karl Buhler.
Theory of Language: The Representational Function of Language, (Amsterdam: Jahn Benjamens Publishing, 2.
See Hasan Hanafi.
Dirasat Falsafaiyyah.
(Kairo: Maktabah Anglo-Misriyyah, 1.
Khaled M.
Abou El Fadl.
Speaking in GodAos Name: Islamic Law.
Authority and Women, (London: Oneworld Publication, 2.
Abdullah Saeed.
Interpreting the QurAoan: Towards a Contemporary Approach (London dan New York: Routledge, 2.
Wahyuddin Halim.
AuAsAoadiyah Traditions: The Construction and Reproduction of Religious Authority in Contemporary South SulawesiAy.
Dissertation.
Australian National University, 2015.
Federspiel.
Howard M.
Popular Indonesian Literature of the QurAoan, (Ithaca (NY): Cornell Modern Indonesia project.
Southeast Asia Program.
Cornell University, 1.
Peter G.
Riddel.
Controversy in QurAoanic Exegesis and its Relevance to the Malay-Indonesia World, (Honolulu: University of Hawaii Press, 2.
Riddel.
Petter G.
AuMenerjemahkan Al-QurAoan ke dalam Bahasa-Bahasa di IndonesiaAy.
Henri Cambert-Loir .
Sadur Sejarah Terjemah di Indonesia dan Malaysia, ( Jakarta: Kepustakaan Populer Gramedia, 2.
10 Johns.
Anthony.
AuQurAoanic Exegesis in the Malay WordAy.
Andrew Ripping .
Appoaches to the Hitory of the Interpretation of the QurAoan, (Oxford: Clarendon Press, 1.
11 Islah Gusmian.
Khazanah Tafsir Indonesia: dari Hermeneutika hingga Ideologi, (Yogyakarta: LKiS.
Islah Gusmian.
AuBahasa dan Aksara Tafsir Al-QurAoan di Indonesia: dari Tradisi.
Hierarki hingga Kepentingan PembacaAy.
Tsaqafah: Jurnal Peradaban Islam.
Vol.
No.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
Firdaus.
Alwi.
Parninsih.
Abubakar focusing on its methodological features.
However, his analysis overlooks two key aspects: .
the phenomenon of oral Bugis interpretation, and .
the dual nature of Bugis tafsirAiboth written and oralAias an integral part of the AsAoadiyah pesantren 12 This study, therefore, seeks to explore Bugis tafsir by AsAoadiyah ulama as a reflection of pesantren traditions in both forms.
The development of Bugis tafsir by AsAoadiyah ulama warrants thorough investigation, as these ulama serve as the principal authorities in shaping pesantren traditions.
13 Within the AsAoadiyah context, the transmission and contextualization of QurAoanic understanding into the Bugis cultural framework reflects an effort to ensure that the intended message of interpretation is effectively communicatedAiparticularly through the use of the Bugis 14 This aligns with the essential role of the ulama: to guide and communicate religious teachings to the community.
Furthermore, research indicates that the process of islamization began with the founder of AsAoadiyah.
AGH.
AsAoad, and continues to resonate with contemporary Islamization in this article is understood as the dissemination, instruction, and internalization of Islamic values grounded in the doctrinal framework of Ahl al-Sunnah wa al-JamAAoah within the socio-cultural context of Eastern Indonesia.
This is explicitly emphasized by the founder of the pesantren AsAoadiyah.
AGH.
AsAoad, in his declaration that AumA lA yasaAo al-muslim jahluhu min mujmal AoaqAid Ahl alSunnah wa al-JamAAoahAy17, a statement asserting that no Muslim is permitted to remain ignorant of the essential creeds of Ahl al-Sunnah wa al-JamAAoah.
In practice, the Islamization promoted by AsAoadiyah also adheres consistently to the ShAfiAo school of This religious orientation is further elaborated contextually within the framework of local culture, forming a synthesis between normative Islamic teachings 12 Muhsin Mahfudz.
Transformasi Metodologi Tafsir Lokal di Sulawesi Selatan, (Makassar: Orbit, 13 Ahmad Baso.
Pesantren Studies 2a, ( Jakarta: Pustaka Afid, 2.
14 Muhammad Alwi HS and Iin Parninsih.
AuKhazanah Tafsir Lokal dan Fungsinya di Kalangan Ulama Pesantren: Tafsir Bugis dalam Tradisi Dakwah Ulama AsAoadiyahAy.
Waryono Abdul Ghafur .
Pesantren: Kemandirian dan Jangkar Nasional, ( Jakarta: Kementerian Agama RI, 2.
Moh.
Asrur Yusuf and Ahmad Taufiq.
AuThe Dynamic Views of Kiais in Response to the Government Regulations for the Development of PesantrenAy.
Qudus International Journal of Islamic Studies (QIJIS), 8, .
, 2020.
Makdisi.
George.
The Rise of College.
Institution of Learning in Islam and The West, (Edinburgh University press, 1.
Muzzammil.
Shofiyullah.
The Adaptability of Pesantren in Indonesia During the New Normal Era.
Journal of Indonesia Islam.
Wahyuddin Halim.
AuYoung Islamic Preachers on Facebook: Pesantren AsAoadiyah and its Engagement with Social MediaAy.
Indonesia and the Malay World.
, 2018.
Muhammad Alwi HS et.
AuThe Dakwah Movement of Kiai Muda in Eastern Indonesia: Study of Islamic Application and Islamization Models of AsAoadiyahAy.
Dialog.
17 Ilham Kadir.
AuKonsep Pendidikan Kader Ulama Anregurutta Muhammad AsAoadAy, dissertation.
Universitas Ibn Khaldun.
Bogor, 2017.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
The Phenomenon of Bugis Tafsir on Islamization.
and indigenous traditions.
18 In this regard, the use of Bugis tafsir as a medium to contextualize QurAoanic messages within local cultural frameworks enhances their relevance to everyday life.
In other words, understanding the urgency of producing Bugis tafsir is essential to ensuring the success of Islamization efforts by AsAoadiyah This study argues that the development of local tafsir is integral to the pesantren It employs both literature-based and field research methods, drawing data from Bugis tafsir, relevant scholarly sources, the AsAoadiyah pesantren, and the broader Eastern Indonesia context.
The data will be analyzed using a descriptive-analytical approach within a qualitative framework, following Amin Al-KhuliAos methodology, which includes internal .
l-naqd al-dAkhi.
and external .
l-naqd al-khAri.
Internal analysis focuses on language, presentation techniques, authorial intent, and the content of the tafsir.
External analysis, by contrast, examines the broader contexts in which the tafsir exists, including its social, cultural, and religious settings.
This study adopts a phenomenological-historical approach to explore the phenomenon of Bugis tafsir among pesantren in the islamization of Eastern Indonesia, particularly within the AsAoadiyah ulama community.
Bugis and the Tradition of AsAoadiyah Pesantren The discussion of Bugis tafsir among AsAoadiyah pesantren in Eastern Indonesia is inherently tied to the Bugis cultural context and the emergence of the AsAoadiyah pesantren within the region.
AuBugisAy refers to an ethnic group in Eastern Indonesia whose members, known as To Ogi (Authe Bugis peopleA.
, have used Lontara-Bugis script as their primary language since pre-Islamic times.
This language continues to serve as a medium of communication, including in the dissemination of Islamic 20 The Bugis constitute the majority ethnic group and linguistic community in Eastern Indonesia.
Notably, the worldAos longest epic.
La Galigo, was composed in the Lontara-Bugis script.
Today.
Bugis communities are primarily found in the regencies of Wajo.
Bone.
Pinrang.
Sidrap.
Sinjai.
Pangkep, and Barru, as well as in other regions of Indonesia, including in diaspora communities in Saudi Arabia and Malaysia.
Before embracing Islam, the Bugis people adhered to a traditional belief system centered on Attoriolong, which involved the worship of deities and ancestral 18 Muhammad Alwi HS et.
AuThe Dakwah Movement of Kiai Muda in Eastern Indonesia: Study of Islamic Application and Islamization Models of AsAoadiyahAy.
Dialog.
19 Amin Al-Khuli.
Manahij Tajdid Fi al- Nahwu wa al- Balagah wa al- Tafsir wa al-Adab, (Qahirah:
Dar al-MaAorifat, 1.
20 Andi Rahmat Munawar.
To Ugi, (Makassar: Sempugi, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
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Firdaus.
Alwi.
Parninsih.
Abubakar spirits, particularly Dewata Seuwae.
21 They also practiced a cultural system known as pangadereng, which encompasses rapang .
, wari .
, bicara .
udicial custom.
, and adeAo .
raditional custom.
The religious and cultural structures of the Bugis community evolved in response to the introduction, dissemination, and teaching of Islam.
The spread of Islam in the Bugis region began in the 14th century CE with the daAowah of Sheikh Sayyid Jamaluddin Al-Husaini .
1453 CE), a twentiethgeneration descendant of the Prophet Muhammad (SAW).
22 This was followed in the 15th century by the missionary activities of Sheikh Abdul Qadir Khatib Tunggal (Bugis: DatoAo ri Bandan.
Sheikh Sulaiman (Bugis: DatoAo ri Patiman.
, and Sheikh Abdul Jawa (Bugis: DatoAo ri Tir.
In this context.
Pelras notes that Islam was only successfully integrated into the beliefs and culture of the Bugis people relatively recently,23 culminating in the incorporation of Islamic values.
SaraAo (Shari.
, into the pangadereng cultural system.
After the period of dissemination.
Islamic daAowah entered the stage of formal Islamic teaching, which began to flourish through the efforts of Parewa Sara .
mployees of the Islamic sharia institution, now part of the Ministry of Religious Affairs and the Indonesian Ulema Counci.
Their aim was to implement Sara and, in particular, to promote the reading and understanding of the QurAoan, especially among qadi .
dvisors to the king.
Bugis: kal.
and imang .
illage religious teache.
24The Qadi taught Islam to the king and his family in the palace, while the Imang taught the general populace in mosques.
25 From here, the 40th monarch of Wajo, known as Arung Matoa, commanded the active propagation of Islamic teachings in several This initiative led to AGH AsAoad, in 1928, utilizing the Mangngaji Tudang system,26 a circular education and recitation technique also known as halaqah.
The practice of halaqah recitation is believed to have originated during the time of Prophet Muhammad SAW.
21 H.
Mattulada.
Sejarah.
Masyarakat, dan Kebudayaan Sulawesi Selatan.
(Makassar: Hasanuddin University Press, 1.
22 Anzar Abdullah.
Islamisasi di Sulawesi Selatan Perspektif Sejarah.
Paramita.
23 Christian Pelras.
The Bugis.
(UK: Blackwell Publishers, 1.
24 Kathryn M Robinson.
AuA Bugis Imam Desa: An Authoritative in a Changing WorldAy.
Kathryn Robinson, .
Mosques and Imams: Everyday Islam in Eastern Indonesia, (Singapore: NUS Press.
National University of Singapore, 2.
25 Ridhwan et.
Masjid Sebagai Pusat Pendidikan Islam Pada Masa Kerajaan Sampai Masa Orde Lama Di Bone.
Sulawesi Selatan.
Didaktika.
26 Ilham.
AuKonsep Pendidikan Kader Ulama Anregurutta Muhammad AsAoad Al-Bugisi .
7- 1.
Ay.
Dissertation Universitas Ibn Khaldun 2017.
27 Asyumardi Azra.
Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII & XVi, ( Jakarta: Kencana, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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The Phenomenon of Bugis Tafsir on Islamization.
In Bugis culture.
AGH.
AsAoad is better known as Puang Aji Sade, demonstrating his familiarity with the Bugis community, and as Alim Al-Allamah Sheikh Muhammad AsAoad bin Muhammad Abdul Rashid Al-Bugisy, signifying his position as the supreme teacher of ulama in the Bugis region and his scholarly association with KH.
Hasyim AsyAoari, founder of the ORMAS Nahdlatul Ulama.
28 He was of Bugis descent and was born, raised, and educated in Islam in Mecca.
Saudi Arabia, particularly at the Al-Falah Madrasa and through various halaqas held in mosques.
This halaqa system was later introduced to the Bugis and renamed mangaji tudang.
Furthermore.
AGH AsAoad taught Islam through mangaji tudang method, initially conducted at his residence before relocating to the Jami Sengkang-Wajo Mosque at the request of Arung Matoa.
There, it eventually developed into a madrasa system known as Madrasah Arabiyah Islamiyah (MAI).
After AGH AsAoad passed away, approximately twenty years later, in 1952.
MAI was further developed into a pesantren and renamed Pondok Pesantren AsAoadiyah, under the leadership of AGH.
Daud Ismail.
The name AoAsAoadiyahAo was adopted to honor its founder.
29 AsAoadiyah went on to become the first pesantren in Eastern Indonesia.
Since its inception, this pesantren has been dedicated to the dissemination and teaching of Islamic knowledge.
30 The religious ideology accepted and practiced in AsAoadiyah is Ahlu Sunna wal JamaAoah, with the daily school tradition following the shafiAoiyah school of thought, specifically aimed at developing santri .
who are intelligent, faithful, pious, possess noble character, and love the motherland, the Republic of Indonesia.
AsAoadiyah has produced many graduates who have significant roles in society, particularly ulama who formed or supported pesantren, whether affiliated with AsAoadiyah or not.
In Bugis culture, they are known by the clerical titles Anre Gurutta Haji (AGH).
Gurutta, and Ustadz.
These three titles are culturally grounded and bestowed by the Bugis community on individuals who understand, practice, and teach religion.
32 Anre Gurutta Haji is the highest title, followed by Gurutta, with 28 Muhammad Alwi HS and Iin Parninsih.
AuKhazanah Tafsir Lokal dan Fungsinya di Kalangan Ulama Pesantren: Tafsir Bugis dalam Tradisi Dakwah Ulama AsAoadiyahAy, in Waryono Abdul Ghafur .
Pesantren: Kemandirian dan Jangkar Nasional.
( Jakarta: Kementerian Agama RI, 29 Ummu Kalsum.
KH.
Muhammad AsAoad Pendiri Pondok Pensatren AsAoadiyah Sengkang.
(Makassar:
Alauddin Press.
Muh.
Yunus Pasanreseng.
Sejarah Lahir dan Pertumbuhan Pondok Pesantren AsAoadiyah Sengkang.
(Sengkang: PB.
AsAoadiyah, 1.
Sabit.
AuGerakan Dakwah H.
Muhammad AsAoad Al-BugisiAy.
Dissertation UIN Alauddin Makassar, 2012.
31 https://asadiyahpusat.
org, accessed on 02 December 2023.
32 Abd Kadir Ahmad.
Buginese Ulama, ( Jakarta: Badan LITBANG dan DIKLAT Kementerian Agama RI, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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2 (Juli 2.
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Firdaus.
Alwi.
Parninsih.
Abubakar Ustadz being the lowest.
Anre Gurutta Haji is a title held by the founders, leaders, and elder caregivers in pesantren.
Gurutta is held by younger caregivers in pesantren.
and Ustadz is held by students.
In addition to being culturally grounded.
AsAoadiyah also recognizes scholarly titles that can be achieved through formal education, such as Kiai Muda (KM) at the MaAohad AoAly level, equivalent to a bachelorAos degree (S.
Furthermore, several ulama from AsAoadiyah held substantial social responsibilities and positions beyond the pesantren, beginning with qadi appointmentsAisuch as AGH.
AsAoad.
AGH.
David, and AGH.
YunusAiand later serving in the Indonesian Ulama Council (MUI), including AGH.
Muin and AGH.
Hamzah.
In daily life and study.
AsAoadiyah santri and ulama are active .
in and pay special attention to the use of Bugis language, both orally and in writing, even incorporating it as a learning resource in Regional Language studies.
Pesantren literature is written and conveyed in the Bugis language, both by those who continue to use lontara script .
ontara-Bugi.
and by those who use Latin script .
atin-Bugi.
The term lontara-Bugis appears in tafsir books written by AsAoadiyah ulama, as well as in Arabic texts.
Meanwhile.
Latin-Bugis is used in daAowah materials, such as lectures, short sermons .
even-minute lectures or cult.
, and Friday sermons, which are studied and preached to non-Bugis students who are unfamiliar with lontara script.
All of this suggests that the Bugis language serves as the primary language .
other tongu.
in AsAoadiyah, both formally .
n learnin.
and informally .
n everyday lif.
As a result, the Bugis tribe and language became the foundational context for the emergence of AsAoadiyah pesantren, which was oriented toward daAowatul Islamiyah.
The Bugis tribe and language play a significant role in delivering and transforming knowledge from the pre-pesantren .
to the establishment of AsAoadiyah pesantren.
Simultaneously, in eastern Indonesia.
Bugis serves as a medium for Islamic instruction by AsAoadiyah Pesantren, delivered through ustadz.
Gurutta, and Anre Gurutta Haji, both formally .
ia educational institution.
and informally .
hrough direct daAowah to the community via mosque.
Using the Bugis language, this daAowah orientation evolved into the AsAoadiyah tradition, which is directly tied to the scientific tradition of this pesantren, encompassing both written and oral interpretation of the QurAoan.
The next section will elaborate on tafsir, which is a major part of the pesantren academic tradition.
Tafsir in the AsAoadiyah Tradition: Written and Oral The Islamization process in Bugis society involved the absorption and adaptation of Bugis beliefs and culture from the pre-Islam period to the present, including the teaching of the QurAoan.
Since adopting Islam as their religion, the Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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The Phenomenon of Bugis Tafsir on Islamization.
Bugis people have regarded the QurAoan as a guide to life in both belief and culture.
hence, it must be studied and recited.
In fact, the Bugis community believes that if Bugis Muslims do not read the QurAoan from beginning to end .
, their Islam is considered incomplete.
33 The Bugis community also places a high value on QurAoanic interpretation .
, particularly at the educational level.
Pelras34 and Mattulada35 in their respective studies, found that the study of QurAoanic interpretation became a learning resource at the highest level of education, a tradition preserved in the intellectual heritage of pesantren, including AsAoadiyah.
Tafsir plays a vital role in AsAoadiyah, as evidenced by the widespread creation of written and oral exegeses, which can be traced through publications, recitations, and specific educational programs .
In terms of written works.
AsAoadiyah ulama were pioneers, producing numerous tafsir books in Lontara-Bugis, specifically the Lontara script in the Bugis language.
These works include Tafisr Bahasa Boegisnja Soerah Amma .
by AGH.
AsAoad.
Tafsir Al-QurAoan Al-Karim bi Al-Lughah AlBuqisiyyah juz 1 .
and 30 .
by AGH.
Muhammad Yunus Martan .
1986 AD).
Tarjumah Al-Quran Al-Karim: Tarjumanna Akorang MalebbiAoe Mabbicara Ogi .
by AGH.
Hamzah Manguluang .
Tafsir Akorang Mabbicara Ogi .
by AGH.
Daud Ismail .
Tafsere Akorang Mabbasa Ogi .
by AGH.
Muin Yusuf .
and Tafsir Al-QurAoan Al-Karim bi Al-Lugah AlBugisiyyah .
by AGH.
Abduh Pabbaja .
These tafsir were originally handwritten and privately owned.
however, over time, they were reproduced and became widely accessible.
In addition to written tafsir.
AsAoadiyah ulama actively provides oral tafsir, particularly to reinforce tafsir Jalalain.
This oral tafsir is recited in the Bugis language, as demonstrated by AGH.
Abu Nawas Bintang .
, one of MaAohad Aly AsAoadiyahAos caretakers at the Great Mosque of Ummul Qura Sengkang.
His sessions attract both MaAohad Aly students and the general public and are frequently broadcast through various media, such as Radio Suara AsAoadiyah (RSA).
Facebook (@AsAoadiyah Pusa.
, and the YouTube channel (@AsAoadiyah Channe.
, thereby reaching audiences beyond the Sengkang-Wajo area.
In addition to AGH.
Abu Nawas.
Gurutta Ahmad Agus .
, also a caretaker at MaAohad Aly AsAoadiyah, delivers tafsir lessons in Bugis at Campus IV and broadcasts them via social media.
36 These activities demonstrate the prevalence of oral tafsir among AsAoadiyah pesantren tradition.
33 Suriadi Mappangara.
Glosarium Sulawesi Selatan.
(Makassar: BPNST Makassar, 2.
34 Christian Pelras.
The Bugis.
(UK: Blackwell Publishers, 1.
35 H.
Mattulada.
Islam di Sulawesi Selatan.
(Makassar: Laporan Pisbud Unhas, 1.
36 AuthorAos Observation in Pondok Pesantren AsAoadiyah Sengkang.
October 07 2022.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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2 (Juli 2.
, hlm.
Firdaus.
Alwi.
Parninsih.
Abubakar Bugis tafsir in AsAoadiyah pesantren, both written and oral, is increasingly recognized because AsAoadiyah has designated it as a unique educational program, similar to the Takhassush Tafsir wa Ulumuhu Program at the MaAohad Aly level.
This program prepares students to master all areas of QurAoanic tafsir, including its sciences, texts, methodologies, and the practical application of interpretation through a final project .
Materials linked to tafsir at this level include tafsir tahlili, ulumul QurAoan, tafsir maudhuAoi, ushul tafsir, and mazahib tafsir.
37 All of these topics are taught, presented, and written as part of classroom instruction and learning These diverse materials from the basis for final project studies, also known as treatises, which vary in focus, such as AuQishshatul Dzilqarnain fil-QurAoanAy .
by Iin Parninsh (QurAoanic tafsi.
AuTaubat fi Tafsir Al-AlusiAy .
by Sri Suhesti .
afsir studie.
, and AuIAojazul QurAoanAy .
by Nurul Farhan .
lumul QurAoa.
Furthermore, through MaAohad Aly, which focuses on tafsir wa ulumuhu.
AsAoadiyah once published Jurnal As-SaAoadah, a journal featuring works related to QurAoanic tafsir, tafsir studies, and Ulumul QurAoan studies.
This journal has been active since 2021, and has only published eight articles on various topics.
Some articles in the 2021 edition discuss the works of AsAoadiyah ulama.
As of 2023, the journal is undergoing revisions due to frequent system-related errors.
38 Jurnal As-SaAoadah has been replaced since 2023 by a new journal called Tafasir: Jurnal Ilmu Al-QurAoan dan Tafsir39.
Tafasir has produced four editions up until 2024, covering a range of Quranic studies and interpretations.
Up to this point, the description above has demonstrated that written and oral tafsir play an important role in the AsAoadiyah scientific tradition, which can be generalized as tafsir both as a process and as a product.
Tafsir as a process refers to the acts of reciting tafsir, studying the QurAoanic tafsir, and learning tafsir by clerics, students, and AsAoadiyah students as a regular routine in the Pesantren.
Tafsir as a product refers to tafsir works produced by ulama in book form or through recordings, as well as final assignments written by mahasantri.
In these two categories, tafsirAi as the dominant scientific tradition at AsAoadiyah PesantrenAiis conveyed in three languages: Arabic.
Indonesian, and Bugis, with Lontara Bugis serving as the primary language for oral and written tafsir.
As the primary scientific tradition in AsAoadiyah Pesantren, tafsir has a distinct output.
The formation of this tafsir is strongly tied to AsAoadiyahAos institutional structure, routines, and social role as a daAowah-oriented pesantren in Eastern Indonesia, as explained in the following section.
37 https://mahad-aly.
org/e-journal, accessed on December 22 2023.
38 Interview with Dasmarianti.
Babysitter at Pondok Pesantren AsAoadiyah Sengkang.
December 02 39 https://journalmahadaly.
org/index.
php/tafasir/index, accessed on May 30, 2025.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
The Phenomenon of Bugis Tafsir on Islamization.
Bugis Tafsir and Islamization in Eastern Indonesia The previous section discussed tafsir in the scientific tradition of AsAoadiyah Pesantren.
Tafsir, as one of the main scientific traditions, has an important and distinct role in developing the oral and written traditions of AsAoadiyah.
This section discusses the unique position of AsAoadiyah tafsir to trace its development as a pesantren-based Bugis tafsir, in both oral and written forms.
In this setting, the development of Bugis tafsirs at AsAoadiyah is closely tied to two interrelated dimensions: internal and The internal dimension includes language, methodology, references, and so on.
The external context encompasses broader factors such as the social roles of interpreters, the pesantren environment, and Bugis cultural influences.
These internal and exterior settings are linked together in Bugis tafsir among AsAoadiyah pesantren In the internal context, the creation of Bugis tafsir, both as a result and as a process, is consistently based on other sources that are subsequently adapted to meet interpretive needs.
The composition of written lontara-Bugis tafsir was similarly subject to interpretation and modification.
AsAoadiyah ulama such as AGH.
Dawud and AGH.
Muin composed their works with numerous references to prior sources, both directly and indirectly.
AGH.
Daud, for instance, frequently cited verses, books of hadith, books of tafsir, books of asbabun nuzul, and various related texts.
40 Indeed.
AGH.
Daud explicitly acknowledged that his tafsir relied heavily on previous works such as Tafsir Al-Maraghi and Tafsir Jalalain.
The following table shows the general presentation of Bugis tafsir by ulama AsAoadiyah:
Title Tafisr Bahasa Boegisnja Soerah Amma By AGH.
Muhammad AsAoad Tafsir Al-QurAoan Al-Karim bi Al-Lughah Al-Buqisiyyah Tarjumah Al-Quran al-Karim:
Tarjumanna Akorang MalebbiAoe by AGH.
Mabbicara Muhammad Ogi Yunus by AGH.
Martan Hamzah Manguluang Tafsir Akorang Mabbicara Ogi Tafsere Akorang Mabbasa Ogi by AGH.
Daud Ismail by AGH.
Abdul Muin Yusuf 40 Rahmawati Caco,AuKualitas hadis dalam Tafsir Al-Munir karya KH.
Daud IsmailAy.
Dissertation UIN Alauddin Makassar, 2012.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
Firdaus.
Alwi.
Parninsih.
Abubakar Introduction AGH.
Muhammad AsAoad AlBugisy AGH.
Muhammad Yunus Martan Introduction Available to Surah/Juz None AGH.
Daud AGH.
Daud Ismail.
Ismail Departemen Agama RI Sulawesi Selatan.
Bupati Wajo AGH.
Abdul Muin Yusuf None Often Surah/Juz .
The position of surah except QS.
AlFatihah Asbabun Nuzul None None MakkiMadani Available Often Often Often Often The position of of ayah None Right-left / up-down Right-left Right-left Right-left The position of tafsir Under the Under the ayah TahliliIjmali Often in in or footnote Under the Method Often in in or footnote Tahlili-Ijmali Tahlili-Ijmali TarjamahTafsiriyah TarjamahTafsiriyah Often Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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The Phenomenon of Bugis Tafsir on Islamization.
References None None Tafsir Jalalain karya Jalaluddin Al-Mahalli dan Jalaluddin Al-Suyuthi, kitab Tafsir Al-Maraghi karya Ahmad Mustafa AlMaragi, dan kitab Tafsir Departemen Agama RI.
Conclusion Wassalam Quotation of hikmah Alhamdulillah Wallahu AAolam bi Al-Shawab Tafsir Al-Qasimi karya Muhammad Jamaluddin AlQasimi.
Tafsir Al-Maraghi karya Ahmad Mustafa Al-Maraghi.
Tafsir Ibn Katsir karya Ibnu Katsir.
Kitab Tafsir Al-Baidawi karya Imam Nasiruddin Abu Al-Khair Abdullah ibn Umar ibn Muhammad AlBaidawi.
Tafsir JamiAo Al-Bayan fi Tafsir Al-QurAoan karya Ibn Jarir Al-Thabari.
Tafsir JamiAo li Ahkam Al-QurAoan karya Al-Qurthubi.
Tafsir Al-Wadih karya Muhammad Mahmud Hijazi.
Safwah Al-Tafasir karya Muhammad Ali Al-Sabuni.
Al-Dar Al-Mansur fi Al-Tafsir AlMaAotsur karya Abdurrahman ibn Al-Kamal Jalaluddin AlSuyuti.
AlMuntakhab fi Tafsir Al-QurAoan Al-Karim karya Tim Majelis AlAoAla li Al-SyuAouni Al-Islamiyah.
Mesir.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
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2 (Juli 2.
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Firdaus.
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Parninsih.
Abubakar AsAoadiyah ulama, such as AGH.
Abu Nawas and Gurutta Agus, also produce oral tafsir in the form of lectures or classroom teaching that reflect their interpretations of the commentary books they have studied.
These include books they read during delivery of oral tafsir, such as Tafsir Jalalain, as well as dialogues that compare various interpretations, including Tafsere Akorang Mabbasa Ogi by AGH.
Muin and Tafsir Akorang Mabtalk Ogi by AGH.
Daud.
41 In addition to commentary books, these oral tafsir frequently reference additional QurAoanic verses, hadith, and the perspectives of contemporary scholars, both from the Middle East and Indonesia.
42 With these extensive references, oral tafsir is typically provided in a tahlili-ijmali-mushafi styleAi explained freely according to the listenerAos context and sequentially from QS.
AlFatihah to QS.
Al-Baqarah, and so forth.
In the external setting, the development of Bugis tafsirs is directly tied to the social role of the interpreter, the situation and direction of the pesantren, and the demands of the local Bugis community, leading to adoption and adaptation.
In this context, the employment of the Bugis language demonstrates that the interpretation is influenced by the Bugis external environment and is therefore tailored to its needs.
The authorAos use of Lontara-Bugis reflects the cultural distinctions among Bugis Muhsin Mahfuz, for example, revealed that there are differences in the character .
of the Bugis language in Bugis commentary books due to authorsAo yrea of origin and/or the region where the books were writtenAifor instance.
AG.
Daud uses the Bugis-Soppeng dialect, while AGH.
Yunus and AGH.
Hamzah uses the Bugis-Wajo dialect.
43 When AsAoadiyah ulama conceal themselves in society, a dialectic emerges between their interpretations and the context in which they exist.
The dialectic between interpretation, interpreter, and context can be illustrated through AGH.
YunusAo interpretation of QS.
Al-Dhuha: 1.
He interprets wal-Dhuha as naengka wettu Duhae .
ettu eleAo.
he hour of Dhuha .
Wettu eleAoe was selected to interpret Dhuha, although in Bugis culture, there are three types of morning time: wettu wajengpajeng .
round dawn to 06.
, wettu eleAoe .
, and wettu abbueng .
00 to 11.
The selection of wettu eleAoe reflects the customary Dhuha prayer period observed by AGH.
Yunus.
Apart from that, in terms of the sociology of knowledge.
AsAoadiyah ulama are also aware of the larger context, including the polemic surrounding QurAoanic translation in the Middle Interview with Siti Fatimah.
Teacher at Pondok Pesantren AsAoadiyah.
December 20 2022.
Interview with Dasmarianti.
Babysitter at Pondok Pesantren AsAoadiyah Sengkang.
December 02 AuthorAos observation and recording in Pondok Pesantren AsAoadiyah Sengkang.
October 07 43 Muhsin Mahfudz.
Transformasi Metodologi Tafsir Lokal di Sulawesi Selatan.
(Makassar: Orbit.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
The Phenomenon of Bugis Tafsir on Islamization.
East .
ead: Al-Maragi, 2.
As a result, they avoid using the term AutranslationAy in the titles of their works, even when the content closely resembles the translation of the QurAoan.
The use of the term tafsir in the title of AGH.
YunusAo book reflects his attempt to reconcile the translation polemic with his preaching orientation.
Furthermore.
AGH YunusAo approach served as an example that establishes translation as an exegetical genre.
While delivering oral tafsir, the use of the Bugis languageAisuch as by AGH.
Abu NawasAitends to reflect the pesantren style, which is courteous and moderately academic, rather than the informal language widely used in daily life.
Due to broadcast on social media, recent oral tafsir has achieved an almost equal balance between Bugis and Indonesian languages, thereby extending its audience beyond university students and the local Bugis community.
In his tafsir jalalain on QS.
Al-Alaq: 1.
Gurutta Agus stated:
AuIn Al-JalalainAos syarah, narampai Anre Gurutta makkada is what is meant by iqraAo bismi rabbika al-ladzi khalaq, yanaritu qul bismillah bacai bismillahAy [In Al-JalalainAos explanation (As-Suyuthi and Al-Mahall.
Shaykh Al-Jalalain explains that what is meant by iqraAoA.
namely qul Furthermore, the goals of producing Bugis tafsir can be divided into three main purposes: .
intellectual enrichment, .
preservation of pesantren and Bugis cultural identity, and .
a medium of daAowah.
Regarding the first function.
Bugis tafsir reflects intellectual development of AsAoadiyah ulamaAos from the establishment of the pesantren to the present.
In this context.
AGH.
AsAoad focused exclusively on Surah AoAmma.
AGH.
Yunus focuses on Juz AoAmma and Juz Alif Lam Mim.
AGH.
Hamzah produced a complete 30 Juz work with a tendency toward translation.
AGH.
Daud wrote a complete 30 Juz compilation in ten volumes.
and AGH.
Muin also works on 30 juz tafsir, arranged in eleven volumes.
The increasing scope of these works mirrors the ulamaAos growing intellectual ambition.
The intellectual depth of these commentary books are evident in the intertextual dialogue among various tafsir works, particularly in relation to interpretive discourses from the Middle East .
44 Muhammad Alwi HS.
AGH Muhammad Yunus Martan and His Tafsir Al-QurAoan Bil Lughah Al-Bugisiyah.
dalam https://gloqur.
de/quran-translation-of-the-week-154-agh-muhammadyunus-martan-and-his-tafsir-al-quran-bil-lughah-al-bugisiyah/.
April 2.
45 Fadhli Lukman.
The Official Indonesia QurAoan Translation: The History and Politics of Al-QurAoan dan Terjemahnya.
(UK: Open Book Publishers, 2.
Gurutta Agus.
Pengajian Kitab Kuning.
Kitab Tafsir Jalalain.
https://w.
Asadiyahpusat/videos.
( July 19 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
Firdaus.
Alwi.
Parninsih.
Abubakar HS, 2.
The same applies to oral tafsir, such as the recitation of Tafsir Jalalain by AGH.
Abu Nawas and Gurutta Agus, which were delivered in Bugis language.
Currently, the study of Bugis tafsir books have also become subjects of scholarly study, as exemplified by KH.
Ahmad Baso, a young Nahdlatul Ulama intellectual, in his analysis of Tafsir Akorang Mabbicara Ogi.
Bugis tafsir serves as a second function of preserving cultural and Islamic identity by conserving Bugis culture and the AsAoadiyah pesantren community.
Bugis tafsir, both written and oral, serve as an indirect documentation and preservation of Bugis cultural heritage.
This aligns with AkhmarAos belief that contemporary literature, especially commentary books, serves as a vehicle of preservingAiand thereby understandingAiBugis culture from the past.
This also applies to oral tafsir, which can now be recorded in audio and video formats.
In this context.
AGH.
Daud, an AsAoadiyah ulama, explicitly emphasized the importance of composing Bugis tafsir.
In his book, he wrote:
in his book, written in Lontara script (It is also hoped that the Bugis language will not disappear.
Based on my observations, many Bugis individuals can no longer read Bugis script, and this may extend to future generations.
As a result, the use of the Bugis language is becoming increasingly limited, raising the possibility that it may eventually vanish entirely.
If the language disappears, the Bugis ethnic identity may also fade, leaving only the name without its cultural essence.
The loss of a language often signifies the disappearance of the ethnic group itself ).
Meanwhile, the preservation of the pesantren tradition has sustained the practice of authoring, reciting, and teaching Bugis tafsir at AsAoadiyah pesantren, both 47 Ahmad Baso.
Kitab Tafsir Bugis Al-Munir karya AGH.
KH.
Daud Ismail.
Soppeng.
Kanal Youtube @BKN PDI Perjuangan, https://w.
com/watch?v=OaU4uLJHO1g.
Maret 2.
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The Phenomenon of Bugis Tafsir on Islamization.
within the pesantren .
environment and the larger community.
As previously stated, tafsir represents a distinct scholastic tradition within the AsAoadiyah, as is common among pesantrens.
Consequently, tafsir shapes the identity of the AsAoadiyah pesantren tradition, which remains evident today.
Bugis tafsir also fulfills the third duty of daAowah .
, by disseminating and educating the AsAoadiyah interpretation of Islamic teachings both internal and external audiences.
According to MuhsinAos research, all Bugis tafsirs function to fulfill societal requirements within the framework of dakwatul-Islamiyah in Eastern Indonesia.
48 Among the various roles previously mentioned, such as intellectual treasury and cultural identity.
Asadiyah ulama has clearly exhibited the missionary function from the AGH.
AsAoad era to the In AGH.
AsAoadAos work, tafsir of Surah AoAmma was intended to provide Muslims with divine guidance in their daily lives.
AGH Muin also explicitly expressed this daAowah impression.
In his book, he wrote:
in his book, written in Lontara script (No matter how difficult it is, we cannot escape it since Allah SWT has ordered the Prophet to explain and spread the contents of the QurAoan in Arabic, which the Bugis Muslim community cannot grasp if not interpreted in Bugi.
Furthermore, the production of Bugis tafsir as a means of daAowah, has seen expanded and developed its audience scope due to language and social position Linguistically, the audience is no longer restricted to native Bugis speakers but also includes native Bugis individuals who no longer .
r les.
speak Bugis, as well as outsiders who only understand Indonesian but receive QurAoanic instruction by AsAoadiyah clerics.
This phenomena, as demonstrated in the study of Bugis tafsir, is also evident in the interpretative activity of AGH.
AgusAos.
Regarding social position.
AsAoadiyah ulama convey their interpretation based on their position in a certain social structure, such as caretakers of AsAoadiyah pesantrenAifor instance.
AGH.
Yunus, a qadi official, is similar to AGH.
Daud.
an official at the South Sulawesi Indonesian 48 Muhsin Mahfudz.
Transformasi Metodologi Tafsir Lokal di Sulawesi Selatan.
(Makassar: Orbit.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
Firdaus.
Alwi.
Parninsih.
Abubakar Ulema Council (MUI), such as AGH.
Muin.
The Inevitability of Local Tafsir Based on Pesantren Various earlier explanations clarify the critical role of Bugis tafsir creation, particularly as a primary science shaping pesantren tradition.
Although Abdurrahman Wahid49 and Martin Van Bruinessen50 identify tafsir .
n genera.
as one of the most important disciplines in pesantren, the use of the local language (Bugi.
that pesantren traditions are also shaped by local tafsir.
This section explores the importance of Bugis tafsir, particularly in revealing the positive aspects of both socio-religion and Bugis culture.
Furthermore, this aspect reflects to the success of AsAoadiyah scholars, both individually and collectively, in understanding the QurAoan and communicating its meaning within the Bugis communityAos religious and cultural context in Eastern Indonesia.
Bugis society, with its own pre-Islamic religion and culture, became a central focus for AsAoadiyah scholars, culminating in the incorporation of Islam into Bugis This phenomenon parallels other well-known examples of Islamic integration into local cultures include the daAowah of the Wali Songo preaching in Java.
51 This demonstrates that by producing local tafsir, pesantren circles can alsoAiand even become important actorsAiin teaching Islam .
articularly the content of the QurAoa.
to the larger community by prioritizing culturally based benefits, particularly through the use of local languages.
Within the AsAoadiyah tradition, the use of the Bugis language fulfills social, cultural, and religious needs, as it responds to the local communityAos urgent need to comprehend its newly embraced faith.
As previously stated, in teaching IslamAiparticularly understanding the content of the QurAoan contentAiAsAoadiyah circles use mangaji tudang .
, a method derived from the scholarly tradition of Mecca and is believed to have been carried out since the time of the Prophet Muhammad SAW.
This reflects an 49 Abdurrahman Wahid.
Menggerakkan Tradisi: Essai-Essai Pesantren.
(Yogyakarta: LKiS, 2.
Martin Van Bruinessen.
AuPesantren and Kitab Kuning: Maintenance and Continuation of a Tradition of Religious LearningAy.
Wolfgang Marschal .
Texts from the Islands Oral and Written Traditions of Indonesia and the Malay World, (Berner: University of Berne, 1.
Ahmad Baso.
Islamisasi Nusantara: Dari Era Khalifah Usman Bin Affan Hingga Wali Songo, ( Jakarta: Pustaka Afid, 2.
Luqman Nurhisam and Mualimul Huda.
Islam Nusantara:
a Middle Way? Qijis: Qudus International Journal of Islamic Studies.
, 2016.
For the case of tafsir, further reading can be found in the study by Supriyanto.
Islah Gusmian, and Zaenal Muttaqin on cultural integration in the tafsir al-iklil by KH.
Misbah Mustafa.
See Supriyanto, al.
AuCultural Integration in Tafsir al-Iklil fi MaAoani al-Tanzil by Misbah Mustafa within the Context of Javanese IslamAy.
Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis, vol.
No.
AuSee also Muhammad Amin et.
AuReassessing the Originality of TarjumAn al-Mustafd: DAd al-RmAos Contributions and the Scholarly Significance of the First Tafsr in The ArchipelagoAy.
Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis, vol.
No.
1, 2026.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
The Phenomenon of Bugis Tafsir on Islamization.
effort to safeguard knowledge through a student-teacher sanad.
This pre-pesantren cultural recitation concept is not unique to AsAoadiyah.
it is also seen in other parts of Indonesia, including Bandongan in Java.
Surau in Minangkabau.
Dayah in Aceh, and Mangaji Tudang in Bugis.
These methods aims to preserve the uniqueness of each culture-based Islamic education form.
Interestingly, the recitation of Bugis tafsir at AsAoadiyah has evolved by adapting to facilities, audience, and other factors, transitioning from direct .
to mangaji tudang to its current forms.
This trend aligns with the findings of Nurtawab and Wahyudi52 and M.
Falikul Isbah,53 who discovered that pesantren-based education consistently adapts to changing time and The production of Bugis tafsir by the AsAoadiyah ulama, which has become an intellectual asset for the pesantren tradition, demonstrates the adaptive nature of Islam and the QurAoan over time while also maintaining the Bugis script, language, and associated cultural identity.
Bugis tafsir thus becomes part of the broader heritage of local tafsir in pesantren milieu.
Historically, local tafsir began around the seventeenth century, as exemplified by Abdul Rauf SingkelAos Turjuman Al-Mustafid (PegonJaw.
From the the nineteenth to the twentieth centuries, many local commentaries emerged by pesantren ulama, including Faid Al-Rahman (Pegon-Jaw.
by KH.
Shalih Darat.
Raudat Al-Irfan fi MaAorifat Al-QurAoan (Pegon-Sund.
by Ahmad Sanoesi.
Al-Ibriz (Pegon-Jaw.
by KH.
Bisri Mustafa.
Iklil (Pegon-Jaw.
by KH.
Misbah Mustafa, and others.
PinkAos two written commentaries on Al-Ibriz and Iklil are strongly suggest that these written texts originated as adaptations of oral teachings delivered in pesantren circles.
54 Beyond Indonesia, local tafsir from other countries can be found on websites such as Gloqur: the Global QurAoan,55 which provides tafsir and translations from many regions worldwide, including local languages.
As highlighted earlier, many AsAoadiyah scholars produce Bugis tafsir to preserve pesantren identity and culture, demonstrating that the nationalist mindset is embedded in the AsAoadiyah legacy.
In this context, the preservation of pesantren and culture is a manifestation of the AsAoadiyah ulama love for the country and their commitment to maintaining local culture, thereby enabling the generalization of the QurAoanic understanding to be readily accepted by the Bugis community.
52 Ervan Nurtawab and Dedi Wahyudi.
AoRestructuring Traditional Islamic Education in Indonesia:
Challenges for Pesantren InstitutionAo.
Studia Islamika.
, 2022.
Falikul Isbah.
AuPesantren in the Changing Indonesia Context: History and Current DevelopmentsAy.
Qudus International Journal of Islamic Studies (QIJIS).
, 2020.
54 Johanna Pink.
The KyaiAos voice and the Arabic QurAoan.
Translation, orality, and print in modern Java.
Wacana: Journal of the Humanities of Indonesia.
, 2022.
55 https://gloqur.
de/ accessed on 02 Mei 2023.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
Firdaus.
Alwi.
Parninsih.
Abubakar This form of nationalist mindset is rooted in the tradition of pesantren ulama in Indonesia, practiced by KH.
Salih Darat, a prominent teacher of Indonesian ulama.
In his tafsir.
Faid Al-Rahman, he employed the Pegon-Jawi script as an act of anticolonialist.
56 Consequently, the continued development of local tafsir functions not only as a means of contextual religious understanding but also as a way to strengthen pesantren-based Indonesian nationalism.
This form of nationalism emerges from the pesantrenAos commitment to preserving local languages, cultures, and values as integral parts of national identity.
Thus, local tafsir serves as a medium through which pesantren nurture patriotism by affirming cultural and religious identity, while also fostering national consciousness rooted in Islam and local heritage.
Conclusion Based on the preceding discussion, it is clear that producing Bugis tafsir, both written and oral, in the AsAoadiyah tradition is essential for teaching the QurAoan in Eastern Indonesia.
This is particularly significant given the history of AsAoadiyah historical development within the Bugis context, where the Bugis people hold the QurAoan in high regard as their new Holy Book.
Bugis tafsir have evolved over time, both in terms of language and interpretive media, with three primary objectives: .
cultural-based daAowah .
, .
intellectual and cultural treasures in the form of interpretation, and .
the preservation of the uniqueness of pesantren and Bugis culture.
These three objectives demonstrate the importance of using local languages in Islamization through interpretation within the context of the interpreterAos cultural area, particularly if the interpreter is an pesantren ulama.
The creation of Bugis tafsir demonstrates that tafsir acticity is more than a solely activity for understanding the QurAoan.
it is represent an efort to contextualize the QurAoan by prioritizing local socio-cultural relevance.
Based on these findings, local tafsir at pesantren is predicted to maintain a prominent position as an intellectual legacy, a method of daAowah, and an identity, indicating the character of religious moderation in the production of local tafsir.
To realize this objective, further research is needed on this topic, especially regarding the understanding of pesantren ulama in their local tafsir, so that pesantren can continue serving as a stronghold for promoting and consolidating religious moderation in Indonesia.
56 Abdul Mustaqim.
AuThe Epistemology of Javanese QurAoanic Exegesis: A Study of Salih DaratAos Fayd Al-RahmanAy.
Al-JamiAoah: Journal of Islamic Studies.
, 2017.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26.
No.
2 (Juli 2.
, hlm.
The Phenomenon of Bugis Tafsir on Islamization.
Acknowledgements AuthorsAo contributions Firdaus proposed the title and the method used to write this article.
Muhammad Alwi HS carried out the writing, discussion, analysis, and compilation with all the formats as required by the Jurnal Studi ilmu-ilmu Al-QurAoan dan Hadith.
Supplementing discussions were done by Iin Parninsih and Achmad Abubakar.
In addition, cross-checking and suggestions for submission to a suitable journal were made by Firdaus, who finally suggested that the article should be submitted to Jurnal Studi ilmu-ilmu Al-QurAoan dan Hadith for its reverend and quality publication.
That was how the article was finally arranged and submitted for consideration and publication.
Funding This work was supported by Lembaga Pengelola Dana Pendidikan Republik Indonesia (LPDP RI).
References