Articles
<![CDATA[Reformist Muslim Discourse in the Sundanese Commentary of the Qur’ān: E. Abdurrahman’s Commentary on QS. Al-Hujurāt ]]>
<![CDATA[Roni Nugraha]]>;
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 22 No. 2 (2021): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2021.2202-04
<![CDATA[This article focuses on reformist Muslim discourse in the Sundanese commentary of the Qur’ān or tafsīr, entitle Sababaraha Naséhat Tina Qur’an Surat al-Hudjurot, some advice of sūrah Al-Hujurāt (1971). The book was written by E. Abdurrahman (1912-1983), an activist of a reformist Islamic organization, Islamic Union (Persatuan Islam or Persis). He has been a chairman of Persis from 1962-1983. They have a slogan “back to the Qur’ān and Hadīth” as well as to oppose the taqlīd and heresy. E. Abdurrahman explained Q. 49 or sūrah Al-Hujurāt in the frame of his ideology as an activist of Persis. Following his commentary of Q. 49:1, the prohibition against practicing Islam before find dalīl or textual instructions of the Qur’ān and Hadīth. He also interpreted Q. 49:6 on recheck the news as a form of prohibition taqlīd. Meanwhile, Q. 49:9-10 was interpreted by him to emphasizes the strengthening of reformist followers. Using Fairclough’s critical discourse analysis, this study confirms that E. Abdurrahman’s commentary cannot be separated from his reformist ideology. He used Sundanese Quranic commentary to convey the reformist ideas against traditionalist Muslims in West Java.]]>
<![CDATA[SASTRA SUFISTIK MELAYU DAN SUNDA DI NUSANTARA: MEMPERTEMUKAN HAMZAH FANSURI DAN HAJI HASAN MUSTAPA ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ IBDA` : Jurnal Kajian Islam dan Budaya Vol 13 No 1 (2015): IBDA': Jurnal Kajian Islam dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto ]]>
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DOI: 10.24090/ibda.v13i1.486
<![CDATA[This article is aimed at analyzing the use of local symbols in Sufism literature in Nusantara. The objects of this study are Hamzah Fansuri’s poems and Haji Hasan Mustapa’s Sufism poems. Both writers were not only the biggest poets but also controversial in two different regions, Malay and Sunda. The analysis used in this study was semantic and intertextual approaches. This study found that there are five similarities between these two writers. First, both writers used poems as a spiritual expression of philosophical Sufism. Second, one of them used local symbolic image of Melayu coastal environment and the other used Pasundan mountainous nature. Third, both of them used poems as biographical expressions. Fourth, they both used quotations of verses or hadits in their poems. The fifth, they both criticized the breakage of Islamic law (syariah). This study shows that Hamzah and Mustapa tended to bephilosophical Sufism without ignoring syariah. For that reason, both the criticism of al-Raniri towards Hamzah and one of Sayyid ‘Utsman towards Mustapa are not really appropriate. The differenti ation between the creator and the creature in local symbols of Malay and Sunda clearly shows the continuous influence of neo-Sufism on Muslim intellectuals networkingalong Indonesian Archipelago since 6th century. This study is significant to show that indigenization of Sufism in Indonesian archipelago can be seen in the use of various Sufism symbols, which reflect the background of its nature and culture. This also shows that distinction of Nusantara Islam mysticism identity cannot be separated from great narration of Sufism tradition in the world. In addition, this study strengthens the importance of interconnection between Islam of different culture in two different regions, Malay and Sunda.]]>
<![CDATA[SASTRA ISLAM NUSANTARA ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 21 No 1 (2016): Islam dan Kearifan Lokal ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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<![CDATA[Jaringan Islam Nusantara yang terhubung dengan Haramayn telah merangsang berkembangnya tradisi intelektual Islam di sejumlah wilayah Nusantara. Di wilayah ini, tradisi Islam ditandai beragam kreatifitas lokal keagamaan dalam mengartikulasikan beragam elemen lokal ke dalam tradisi keilmuan Islam. Puisi guguritan Sunda atau dangding merupakan salah satu bentuk elemen lokal yang menghiasi tradisi keilmuan Islam di Jawa Barat. Dengan menggunakan pendekatan strukturalisme sastra, kajian ini memfokuskan pada penggunaan guguritan sebagai bagian dari eskpresi kreatifitas keilmuan Islam tersebut. Pembahasan diarahkan pada masalah pengaruh Islam terhadap sastra Sunda, perkembangan puisi guguritan, dan posisinya dalam tradisi keilmuan Islam di Jawa Barat. Guguritan digunakan sedikitnya dalam tiga tradisi keilmuan Islam, yakni tasawuf, terjemah dan tafsir Al-Qur’an, dan catatan tentang perjalanan haji. Guguritan sufistik menghasilkan kreatifitas sufistik Sunda yang menitikberatkan pada citra simbolis lokal. Terjemah dan tafsir Al-Qur’an berbentuk guguritan mampu menghadirkan sebuah nuansa puitisasi terjemah dan tafsir sufistik yang jauh lebih kompleks dibanding terjemah puitis lainnya. Sedangkan guguritan haji mampu merekam perjalanan historis haji sekaligus mengekspresikan pengalaman spiritual ibadah haji secara individual. Elemen spiritual kiranya menjadi pengikat utama dari ketiga tema keislaman tersebut, karena bahasa guguritan lebih dekat dengan eksrepsi pengalaman batin yang suci dan sakral dibanding bernuansa hiburan dan profan. Studi ini menegaskan bahwa beragam tema keislaman tersebut menjadi bukti bahwa sastra keagamaan memiliki pengaruh besar dalam proses indigenisasi Islam dan perkembangan bahasa dan sastra Nusantara. Sebuah warisan keagamaan Islam Nusantara yang menjadi bagian dari kekayaan khasanah keagamaan Islam di dunia.The network of Islam in Indonesia which is connected to Haramayn has stimulated the development of the Islamic intellectual tradition in some regions of the archipelago . In this region, the Islamic tradition was marked by diverse local creativity in articulating some local elements into the intellectual tradition of Islam. Guguritan or Sundanese metrical poetry is a form of local elements that marked the intellectual tradition of Islam in West Java. Using a literary structuralism approach, this study focused on the use of guguritan as part of the expression of the tradition. The discussion highlights the influence of Islam to Sundanese literature, the development of guguritan, and its position in the intellectual tradition of Islam in West Java. Guguritan is used in at least three intellectual tradition of Islam: sufism, translation of the Qur’an and its commentaries, and story on the pilgrimage to Mecca. Sufi’s work in the form of guguritan generates a creativity of Sundanese sufi on local symbolic imagery. Translations and commentaries of the Quran in the form of guguritanpresents a poetic translation and interpretation which more complex than others. While the hajj story in the form of guguritan shows the recording historical journey and express spiritual experience of hajj individually. Spiritual element is the main binder of the three themes of the guguritanworks, because it is closer to express the inner experience of the holiness and sacred rather than a profane and entertainment. This study suggests that a variety of guguritanthemes of local Islamic literature greatly influences in the process of indigenization of Islam in the archipelago. It is an Islamic religious heritage in the archipelago which at once becomes a part of Islamic religious heritage in the world..]]>
<![CDATA[Asmarandana Ngagurit Kaburu Burit : Pengalaman Didaktis Kepesantrenan Haji Hasan Mustapa (1852-1930) ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Jumantara: Jurnal Manuskrip Nusantara Vol 4, No 2 (2013): Desember ]]>
Publisher : <![CDATA[Perpustakaan Nasional RI ]]>
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DOI: 10.37014/jumantara.v4i2.377
<![CDATA[Jaringan pesantren memiliki peran besar dalam proses Islamisasi di tatar Sunda yang terhubung dengan tradisi keilmuan Islam Nusantara. Melalui lembaga ini identitas Islam Nusantara terikat kuat dalam bingkai kosmopolitanisme peradaban pesantren. Naskah Asmarandana Ngagurit Kaburu Burit (Or. 7876) merupakan puisi didaktis Mustapa yang menunjukkan kuatnya budaya pesantren dalam membentuk kepribadiannya. Karya pujangga Sunda terbesar ini berisi pengalaman dirinya sebagai santri kelana di beberapa pesantren Sunda yang dituangkan ke dalam bentuk sastra lokal Sunda (dangding). Sebuah bentuk lain dari sastra pesantren seputar pengalaman didaktis sufistik dalam memburu kesejatian diri. Di pesantren, Mustapa diajarkan mengikuti perintah Al-Qur’an, Nabi dan para ulama tanpa banyak tingkah. Kendati pengajarannya cenderung santai dan wajar (sesembén pamemedén), tetapi hasilnya bisa dirasakan. Mustapa merasakannya saat ia terus bertekad mencari kesempurnaan batin (susulukan) dan berhasil terwujud di masa tua, yakni sebuah masa ketika ia menyusun puisi yang disebutnya terlalu kesorean (ngagurit kaburu burit). Nasihat didaktis Mustapa kiranya signifikan tidak saja mengungkap nasihat didaktisnya dalam bingkai kesadaran sufistik alam kesundaan, tetapi juga semakin memperjelas posisi dirinya sebagai ulama yang tidak pernah kehilangan kesadaran akan besarnya pengaruh tradisi pesantren dalam kehidupannya (bayangan santri kobongan).]]>
<![CDATA[Makna Baru Naskah di Era Ekonomi Kreatif: Dangding Haji Hasan Mustapa dalam Kaos ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 16 No 2 (2018) ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia ]]>
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DOI: 10.31291/jlk.v16i2.538
<![CDATA[This study discusses the revitalization of Sundanese manuscripts in the formation of local cultural identity through creative economy of fashion industry in West Java. The main source is Sundanese manuscript of Haji Hasan Mustapa’s dangding (1852-1930) which is transfered into t-shirts design. Hasan Mustapa is a great Sundanese poet whose name is make into one of the street names in Bandung. Hasan Mustapa’s dangding t-shirts was really appreciated by its consumers from the Sundanese community and the observers of Hasan Mustapa’s thought. The design of Hasan Mustapa’s t-shirts has been a part of the new meaning of Sundanese literary script in the creative economy era of Indonesia. Through culture identity theory, the study confirm that anthropologically the manuscript can be transfered into any media. The t-shirts became an alternative media that represents an effort to strengthen the local culture as well as to indigenize religious values in contemporary Indonesia. Through the t-shirts design, Hasan Mustapa’s dangding manuscript can be disseminated into the Islamic public sphere. It significantly represents the so-called safari and cultural migrant as a form of local expression in the global era.Keywords: manuscript, dangding, t-shirts, distribution outlet, identity Kajian ini membahas revitalisasi naskah Sunda dalam pembentukan identitas budaya lokal melalui ekonomi kreatif industri fesyen di Jawa Barat. Sumber utamanya adalah teks naskah Sunda berupa puisi dangding Haji Hasan Mustapa (1852-1930) yang dialihmediakan ke dalam kaos. Hasan Mustapa adalah seorang bujangga Sunda terbesar yang namanya diabadikan sebagai salah satu nama jalan di Kota Bandung. Kaos dangding sufistik Hasan Mustapa mendapat apresiasi dari konsumen umumnya komunitas kesundaan dan pengkaji Hasan Mustapa. Desain kaos dangding Mustapa telah menjadi bagian dari pemaknaan baru naskah sastra Sunda di era ekonomi kreatif. Melalui perspektif teori identitas budaya, hasil kajian menegaskan bahwa secara antropologis, naskah dapat dimanfaatkan dalam media apapun seiring perkembangan zaman. Kaos menjadi sebuah media alternatif yang merepresentasikan upaya penguatan budaya lokal sekaligus indigenisasi nilai-nilai keagamaan di era Indonesia kontemporer. Melalui kaos pula naskah dangding Mustapa didiseminasikan dari manuskrip ke ruang publik. Ia secara signifikan mewakili apa yang disebut sebagai safari dan migransi budaya sebagai sebuah bentuk ekspresi lokal di era global.Kata kunci: naskah, dangding, kaos, distro, identitas]]>
<![CDATA[Diskursus Tasawuf Nusantara di Mekah: Respons Mukhtār ‘Aṭārid Al-Bughūrī terhadap Ajaran Martabat Tujuh ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 19 No 1 (2021): Jurnal Lektur Keagamaan Vol. 19 No. 1 Tahun 2021 ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia ]]>
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DOI: 10.31291/jlka.v19i1.923
<![CDATA[This study focuses on the discourse of Malay-Indonesian Sufism in Mecca at the beginning of the twentieth century. My main object is the response of Mukhtār ‘Aṭārid of Bogor (1862-1930) towards the doctrine of seven grades using the social history approach. He is a Sundanese scholar who taught in Mecca. He gave the response in his two Sundanese printed kitabs in Egypt. The study shows that Mukhtār’s response reflects the importance of Sunni orthodoxy on Sufism based on sharia. Therefore, he tends to reject the deviation of the seven grades teachings in the Indonesian archipelago which considered deviant. In the case of the teaching of Ibn ‘Arabi’s unity of existence, Mukhtār' Aṭārid seems to correct people’s misunderstandings about this teaching. He advised to be good-minded to the teaching because Ibn ‘Arabi is an expert of truth in accordance with the sharia, but most people are not able to understand it. The view point of Mukhtār ‘Atārid reflects the response of a scholar who heir to the tradition of Sunni Sufism orthodoxy towards the development of Sufism in Indonesian archipelago that spread out from the seventeenth century to the present. Keywords: seven grades, Sufism, Sunni, Sundanese Kajian ini memfokuskan pada masalah wacana tasawuf Nusantara di Mekah pada awal abad ke-20. Objek utamanya adalah tanggapan Mukhtār ‘Aṭārid al-Bughūrī (1862-1930), ulama Sunda yang mengajar di Mekah, terhadap konsep martabat tujuh. Ia menuangkannya dalam dua kitab berbahasa Sunda yang dicetak di Mesir, Kifāyah al-Mubtadi’īn dan Hidāyah al-Mubtadi’in. Melalui pendekatan sejarah sosial, hasil kajian menunjukkan bahwa tanggapan Mukhtār ‘Aṭārid mencerminkan kepentingan ortodoksi Sunni dalam bidang tasawuf yang bertumpu pada syariat. Karenanya, ia cenderung menolak penyimpangan ajaran martabat tujuh di Nusantara yang dianggapnya heterodoks dan menyimpang. Sementara dalam kasus ajaran kesatuan eksistensi (tauḥīd al-wujūd) Ibn ‘Arabī, al-Jilī dan al-Burhānfūrī, Mukhtār ‘Aṭārid terlihat meluruskan kesalahpahaman orang terhadap ajarannya itu. Ia menganjurkan untuk berbaik sangka pada ajarannya, karena diyakini merupakan ahli hakikat yang benar dan sesuai dengan syariat, tetapi kebanyakan orang tidak mampu memahaminya. Pandangan Mukhtār ‘Aṭārid mencerminkan respons seorang ulama pewaris tradisi ortodoksi sufistik Sunni terhadap perkembangan tasawuf di Nusantara yang membentang sejak abad ke-17 hingga sekarang. Kata kunci: martabat tujuh, tasawuf, Sunni, bahasa Sunda ]]>
<![CDATA[A Sundanese Story of Hajj in the Colonial Period: Haji Hasan Mustapa’s Dangding on the Pilgrimage to Mecca ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 4 No. 2 (2015): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v4i2.88
<![CDATA[The paper discusses a Sundanese story of hajj or pilgrimage to Mecca during the Dutch colonial period. It was expressed in the form of Sundanese metrical verse which was called dangding or guguritan. The author of the dangding was Haji Hasan Mustapa (1852-1930). He is one greatest Sundanese poets as he wrote more than 10 thousand cantos on Sufism from 1900-1902. He went to Mecca three times (1860-1862, 1869-1873, 1880-1885). One of his hajj stories was Kinanti Munggah Haji. Mustapa told about the hajj journey route, his experiences of suffering, and he also provided an interpretation of inner meaning of hajj according to the Sufi perspective. The paper uses an intertextual approach with an analysis of social history and Sufism. It shows that hajj in the colonial period was very difficult. In addition to the storm in the sea, the pilgrims found other difficulties in the Holy Land. However, Mustapa assumed that the meaning of hajj was not only the hajj ritual physically but also the inner-side of feeling (alaming rasa). Hajj will led to the true happiness. Beware if your hajj is just a physical matter. It can be nothing. The paper tries to confirm both van Dijk and Chambert-Loir’s works on other Sundanese stories of hajj such as Raden Panji Nagara, Moehammad-Hoesen, and R.A.A. Wiranatakoesoema. Mustapa’s interpretation of the mystical meaning of hajj shows his peculiarities as a sufi. His willingness to endure some difficulties in the journey is not just associated with his internal feeling in the sense of spiritual life, but also his satisfication to join in what Habermas called as a "public space" where Muslims could create a community without being constrained by Colonial rule.]]>
<![CDATA[Sundanese Printed Kitābs in Egypt: Notes on the contribution of Mukhtār ‘Aṭārid al-Bughūrī’s works ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 11 No. 1 (2022): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v11i1.634
<![CDATA[Mukhtār ‘Aṭārid al-Bughūrī (1862–1930) is one of Sundanese ulamas from Bogor who became a religious teacher or sheikh in Mecca. His students were many ulamas from the Middle East and Southeast Asia. However, compared to the other works of Sundanese ulamas, Mukhtār ‘Aṭārid’s works are less known despite his significant contribution. He is one of Sundanese ulamas who published printed Islamic books or kitābs in Sundanese with pegon script in Egypt. To further explore about Mukhtār ‘Aṭārid al-Bughūrī’s works, this study focuses on three Sundanese printed kitābs of his: Ieu Kitāb ‘Aqā’id, Kifāyat al-Mubtadi’īn, and Hidāyat al-Mubtadi’īn. These kitābs were learned by beginner students from West Java taught by Mukhtār ‘Aṭārid in Mecca. This study confirms that the Islamic learning transmission between Mecca and Southeast Asia in the early twentieth century emerged a diversity of languages in the teaching the kitābs. The sheikh responded to the increasing diversity of the East Indies students in Mecca through various printed kitābs with trans- regional languages amidst the growing printing business in the early twentieth century. It was an effort to facilitate Islamic teaching and learning traditions at the time. In addition, these kitābs also demonstrate Mukhtār ‘Aṭārid’s efforts in maintaining Sunnī traditionalist doctrines amid the Salafi/Wahhabi ideology which became the official religious teachings of the Saudi government in Mecca.]]>
<![CDATA[Terjemah Puitis Al-Qur'an di Jawa Barat: Terjemah Al-Qur'an Berbentuk Puisi Guguritan dan Pupujian Sunda ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ SUHUF Vol 8 No 2 (2015) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v8i2.7
<![CDATA[Kajian ini bertujuan menganalisis puisi guguritan dan pupujian Sunda yang digunakan sebagai pola terjemah Al-Qur'an. Keduanya merupakan puisi lokal yang dijadikan lirik tembang atau nyanyian. Guguritan dinyanyikan dengan diiringi kacapi-suling. Sedang pupujian atau nadoman merupakan nyanyian puji-pujian di pesantren dan mesjid-mesjid saat menunggu waktu shalat. Terdapat sedikitnya dua karya guguritan dan tiga karya pupujian Al-Qur'an. Dengan menggunakan kajian interteks dan analisis terjemah, kajian ini menunjukkan bahwa terjemah puitis guguritan dan pupujian lebih kompleks dibanding terjemah puitis lain, karena sangat terikat oleh aturan metrum sehingga cenderung mengarah pada terjemah tafsiriyah. Terjemahnya tidak terlalu taat pada bahasa sumber, karena mengutamakan kaidah puisi dan pencapaian makna. Kajian ini signifikan tidak saja menunjukkan resepsi orang Sunda terhadap Al-Qur'an dan sastra Arab, tetapi juga memperlihatkan komitmen orang Sunda terhadap Islam dan sastra Sunda. Sebuah upaya bagaimana orang Sunda menegosiasikan ekspresi estetiknya tentang kitab suci dengan menyerap sekaligus mempengaruhi sastra Islam ke dalam atau melalui sastra Sunda. Kata Kunci: terjemah, Al-Qur'an, guguritan, pupujian, Sunda]]>
<![CDATA[Kajian Al-Qur'an di Tatar Sunda Sebuah Penelusuran Awal ]]>
<![CDATA[Jajang A. Rohmana]]>
<![CDATA[ SUHUF Vol 6 No 2 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i2.27
<![CDATA[The commentary of the Qur'an in Sundanese since the beginning of the 20th century has helped strengthen the indigenization of the teachings of the Qur'an to the Islamic tradition in Sunda Island. It reflects the religious experience of the Sundanese people in interacting with their holy book and in the Sundaness natural environment. This study tries to explore the development of the study of the Qur'an in Sunda (West Java). This study is focused on the publication of the translations and the interpretations of the Sundanese throughout the late of the 19th century to the present time. The study seeks to prove that the development of the study of the Qur'an in Sunda Island reflects the strong influence of Islam which is reflected in the appreciation to its main sources. The study shows that the teaching of Islam is not only on the surface, but has become part of Islamic identity in Sunda. Keysword: Qur'anic study, Sunda Language, translation.]]>
