Articles
<![CDATA[Tafsīr filantropīyat al-Qur’ān al-Karīm fī Indonesia: Musāhamat Tafsīr Sūrat al-Mā‘ūn li Kiai al-Ḥāj ‘Abd al-Ḥalīm (1887-1962) ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Studia Islamika Vol 25, No 3 (2018): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v25i3.6367
<![CDATA[This article discusses the Quranic exegesis concerning social care that is used as a base-praxis for philanthropy and social gatherings in the colonial period. The object of this study is Tafsier Soerat Al-Ma’oen (1930) written by K.H. Abdulchalim. This Sundanese-language work is actually developed as the result of Abdulchalim’s reading on the Quranic exegesis of Juz ‘Amma was written by Muhammad Abduh. Abdulchalim tried to interpret this surah and made it as the basis of the his philanthropic activities through the establishment of social institutions rather than carrying out casitas activities which he considered momentary and consumtive. His social activities were based on the teachings of philanthropy contained in the al-Mā‘ūn surah, such as philanthropic orientation from individual to collective, attachment between praying and the fulfilment of weak people’ right, criticism of the Muslim backwardness, and colonial occupation over his homeland. This study confirms that the Abdulchalim’s interpretation cannot be separated from the social situation as a nation that was being colonized faced with Dutch colonial policy and competition with Chinese traders. His exegesis becomes another example from the influence of Islamic renewal thrived in Cairo toward Southeast Asian Muslim activists, especially in the pre-independence period.]]>
<![CDATA[Makhṭūṭat Kinanti [Tutur Teu Kacatur Batur]: Taṣawwuf al-‘ālam al-Sūndāwī ‘inda al-Ḥāj Ḥasan Muṣṭafà (1852-1930) ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Studia Islamika Vol 20, No 2 (2013): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v20i2.390
<![CDATA[Although the influence of Sundanese interpretations of Islam is not clearly evident in Indonesia’s Islamic networks, these local interpretations have played a crucial role in the indigenization of Islam in the region. This article analyses Haji Hasan Mustapa’s dangding manuscript on Sundanese expressions of Sufism in the 19th century. Mustapa’s teachings on Sundanese dangding sufism suggests efforts to harmonize waḥdat al-wujūd teachings with Sundanese tradition. Mustapa’s work harmoniously integrates mystical Islam teachings and practices with Sundanese traditions. For example, the flora and fauna imagery and metaphors associated with Sundanese culture often adorns his metrical verses (dangding). Tadpoles, angklung and various kinds of bamboo such as awi, haur and iwung are also used in the context of his mystical and spiritual quest in waḥdat al-wujūd.DOI: 10.15408/sdi.v20i2.390]]>
<![CDATA[Al-Sajā’ir wa shabakat al-‘ulamā’ al-Miṣrīyīn fī Nusantara: Dirāsah fī makhṭūṭ “Bāb fī bayan shurb al-dukhān” ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Studia Islamika Vol 28, No 1 (2021): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.36712/sdi.v28i1.15347
<![CDATA[This study reveals on fatwas concerning cigarettes in the Archipelago in the 19th century. The primary source is an Arabic manuscript from Kuningan, West Java, digitized by DREAMSEA, entitled “Bāb fī Bayān Ḥukm Shurb al-Dukhān”. It does not only use arguments from sharia, the interpretation of ulama, and health reasons but also refers to myths and conspiracies. This study finds that this manuscript mentions the existence of ḥaram (prohibited) and makrūh (not legally forbidden but discouraged) on cigarettes referring to two Egyptian ulama in the 17th century. Through analyzing fiqh and social history, this philological study discloses the connection between its author with the Egyptian’s ulama networks as a new center for ideas of Islamic civilization aside from Haramayn. Hence, the arguments of the manuscript openly consider many aspects of sharia in responding to such a new tradition (cigarettes) in the Muslim community. This is different from similar manuscripts discussing this kind of fatwa in the 19th century which only judge as haram so that it is considered politically as a form of a critique against the colonial tobacco business policies.]]>
<![CDATA[Warisan Islam Lokal untuk Peradaban Islam Nusantara: Kontribusi Penafsiran al-Qur’ān di Tatar Sunda ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Refleksi Vol 14, No 1 (2015): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v14i1.10172
<![CDATA[Kajian ini berusaha memberikan sedikit gambaran tentangkontribusi tafsir lokal di tatar Sunda (Jawa Barat) sebagai warisankhasanah Islam Nusantara. Sedikitnya terdapat tiga hal yang menunjukkankarakter lokal dalam tafsir Sunda: penggunaan tingkatan bahasa (undakusuk basa), ungkapan tradisional dan metafor alam Sunda. Kajian inisangat signifikan tidak saja menegaskan identitas tafsir Sunda yang tidakbisa dipisahkan dari tradisi intelektual Islam Nusantara, tetapi pentingdalam rangka menjelaskan kreatifitas orang Sunda dalam memertemukantradisi tafsir dengan latar bahasa dan budayanya. Kajian ini signifikanuntuk menunjukkan bahwa ajaran Islam tidak lagi sekedar di permukaansebagaimana diasumsikan Geertz dan Wessing, tetapi sudah merasuk kedalam dan menjadi bagian dari identitas Islam di tatar Sunda. Ekspresilokalitas tafsir Sunda kiranya menjadi bagian dari pengukuhan identitasIslam lokal itu sebagai warisan peradaban Islam Nusantara.]]>
<![CDATA[ALQURAN DAN BAHASA SUNDA POPULER: RESPONS GENERASI MILENIAL TERHADAP TERJEMAHAN ALQURAN BAHASA SUNDA ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Al-Bayan: Jurnal Studi Al-Qur'an dan Tafsir Vol 4, No 2 (2019): Al-Bayan: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Qur’anic and Tafsir studies Programme at Ushuluddin Faculty ]]>
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DOI: 10.15575/al-bayan.v4i2.8008
<![CDATA[Kajian ini memfokuskan pada respons generasi milenial Sunda terhadap karya terjemah Alquran bahasa Sunda,Al-Qur’an Miwah Tarjamahna dina Basa Sunda, terbitan Pemda Provinsidan Kanwil Depag Jawa Barat tahun 2002. Subjek penelitiannya adalah mahasiswa Sunda pada Prodi IAT Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung yang lahir sesudah tahun 1995. Penelitian dilakukan dengan teknik penugasan untuk membaca, memberi tanggapan dan mengusulkan kosakata Sunda dalam terjemahan. Melalui analisis teori terjemahan,kajian ini menegaskan pentingnya penerjemah Alquran untuk mempertimbangkan kebutuhan generasi milenial Sunda yang hidup dalam gaya hidup digital. Dalam kasus terjemahan surah al-fa>tih}ah dan Al-Baqarah (Juz 1-3) misalnya, mayoritas mahasiswa kurang paham dengankarakteristik bahasa Sunda dalam terjemahan tersebut, terutama terkait dengan penggunaan tingkatan bahasa, ungkapan idiomatik dankosakatalama. Mereka kemudian mengusulkan alternatif terjemahan yang lebih populer, seperti tingkatan bahasa yang sederhana, kosakataserapan dari bahasa lain dankosakatayang lebih kekinian. Sebuah tanggapan yang tidak saja menunjukkan dinamika penggunaan bahasa Sunda di kalangan generasi muda, tetapi juga adanya kesenjangan antara pembaca dengan teks terjemahan Alquran yang diproduksi oleh pemerintah daerah di Indonesia.]]>
<![CDATA[Menjaga Sastra Sunda, Menempuh Jalan Spiritualitas Berbeda: Kontribusi Ajip Rosidi terhadap Warisan Karya-karya Haji Hasan Mustapa ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 3 (2021) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v5i3.13302
<![CDATA[Sundanese people lost one of the main guardians of their culture, Ajip Rosidi (1938-2020). He is a writer who has a great contribution in the treasure of Indonesian and regional literature. One of his important contributions is preserving the legacy of the works of Haji Hasan Mustapa (1852-1930), the greatest Sundanese poet who lived during the colonial period. This study focuses on Ajip’s contribution to Hasan Mustapa’s works. The source is Ajip’s publications relating to Hasan Mustapa over a period of more than 50 years (1960-2017). Through a intertextual approach, this study shows that Ajip’s contribution to the disclosure of Hasan Mustapa’s identity and the legacy of his works from the 19th century can be seen from a number of efforts he did: trace and collect the legacy of Hasan Mustapa’s works; transcribe and translate, publish, and provides an overview of aspects of Sundanese literature. Ajip tries to strengthen Hasan Mustapa’s position in Sundanese literature, although finally both of them take on differently spirituality way. Hasan Mustapa takes on the way of philosophical mysticism, while Ajip chooses to practise his religion which influenced with modernist Islamic teaching.]]>
<![CDATA[Tasawuf Sunda dalam Naskah Asmarandana Ngagurit Kaburu Burit (OR. 7876) ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Ulumuna Vol 17 No 2 (2013): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v17i2.161
<![CDATA[The spread of Islam in the Archipelago was closely tied to the roles of Sufi ulama. The circulation of Sufi work in Nusantara proves a strong connection between this region and the Middle East. In West Java, a number of these work expose Sufi teachings in the form of Sundanese Sufi literature, such as the work by Haji Hasan Mustafa. He is considered the greatest Sundanese poet whose work features strong influences of wahdat al-wujud. This paper aims to examine Sundanese Sufism expressed in Mustafa’s work of Asmarandana Ngagurit Kaburu Burit. This study shows that this work contains Sufi’s path that explores the self and its encounters with Supreme Being and the self’s diffusion, where there is no longer existence except the One. Mustafa called his Sufi poetry imperfect suluk because it was written in late afternoon. His work reveals local Sufi accommodation to wah}dat al-wujud in Sundanese language and culture.]]>
<![CDATA[MEMAHAMI MAKNA BATIN KITAB SUCI ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Al Qalam Vol 34 No 1 (2017): January - June 2017 ]]>
Publisher : <![CDATA[Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia ]]>
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DOI: 10.32678/alqalam.v34i1.1834
<![CDATA[This article aims to analyze the esoteric interpretation of the Qur'an written in Sundanese. The object of the study is theQuranul Adhimiof Haji Hasan Mustapa (1852-1930). Through the analysis of hermeneutics, this study shows that the local exegesis can not be assumed that it has the same character as the Malay-Indonesian exegesis. Indeed, it shows local creativity born out of the diversity of cultural backgrounds. It also shows the process of the dialogue between Sufism and the inner of Sundanese people in the frame of Qur'anic exegesis. This can be proven in three ways: the interpretation centered on the inner meaning, the use of natural metaphors, and the nuances of Sundanese literature. The significance of Mustapa 'sexegesis lies in the process of -indigenization of the Qur'an (Islam) to the characteristics of the local Islamic tradition through the work of Quranic exegesis. This work clearly indicates the local creativity in responding to the intellectual tradition of Sufism, especially the Sufi interpretation. Not only through metrical poetry, he also interprets mystical experiences through theexegesis.]]>
<![CDATA[Sundanese Sufi and Religious Diversity in the Archipelago: The Pluralistic Vision of Haji Hasan Mustapa (1852-1930) ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Kawalu: Journal of Local Culture Vol 5 No 1 (2018): January - June 2018 ]]>
Publisher : <![CDATA[Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/kawalu.v5i1.1873
<![CDATA[Abstract The paper aims to analyze moderate understanding of Haji Hasan Mustapa on religious diversity in the archipelago. He is a greatest Sundanese poet who has studied in Mecca and served as Hoofd Penghulu of Kotaraja Aceh and Bandung in the colonial era. This study is focused on sufism and religious diversity, Mustapa‟s scholarship, and on his pluralistic vision, using intertextual studies and semantic analysis. This research argues that Mustapa has tolerance and moderate understanding similarly with Ibn „Arabi‟s thought. He uses kernel and husk as symbolic images which expressed using natural richness of Sundanese culture for demonstrating his religious conviction that rasa is the kernel of all religions. This study is significant for strengthening the discourse of religious pluralism from sufi perspective in the archipelago which cannot be separated from the chain of Islamic intellectual network. This research has also a significant impact on Chittick‟s assumption about the depth of sufi poetry which mostly reveal their tolerance views on religious diversity living in harmony.]]>
<![CDATA[PENDEKATAN ANTROPOLOGI DALAM STUDI LIVING HADIS DI INDONESIA: Sebuah Kajian Awal ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Holistic al-Hadis Vol 1 No 2 (2015): Juli - Desember 2015 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v1i2.920
<![CDATA[Hadith studies in Indonesia continually try to be developed by scholars. They try to develop the hadith studies which have been considered “rarely studied” compared to other Islamic studies. One of the issues uses a multidisciplinary approach involving the social sciences and humanities. The phenomenon of living hadith is part of the issues. It tried to shift the focus which is not only study the text of hadith, but also shifted to the issues of hadith in practice, such as socio-cultural phenomenon that live and thrive in the community. The object study of living hadith is the community who receive, use and practice the hadith in their daily lives. One of approaches that uses to research the community is anthropology. It is a scientific disciplines seen from the aspect of human culture. This paper is a preliminary studies on the importance of using anthropological techniques in the study of living hadith in Indonesia. It will focus on the issue of the development of living hadith in Indonesia, the importance to shift the hadith studies from the text to the public sphere, the development of the study of living hadith from the great tradition to the little tradition, the use of anthropology as an approach or perspective and the methodological steps in the anthropological studies of living hadith. This study is important not only in order to expand the area of hadith studies towards a more dynamic knowledge, but is also expected to strengthen the basis of arguments about the importance of living hadith in the discourse of the anthropology of Islam.]]>
