TAFSÎR IN THE LIFE OF MUSLIMS IN INDONESIA

tafsirAs we know that the majority of Indonesian is Muslîm. In the fact, certainly al-Qur’ân is basis mainly in the life and becomes the most important learning as Farid Esack said (2002: 129) that the Qur’ân is the first source for understanding its meaning since many questions emerging from a particular verse will find answer or clarification in other. This is becoming reason why many peoples have high curious to learn and explore al-Qur’ân so that it appears Tafsîr al-Qur’ân (Interpreting the Qur’ân). Appearing “Tafsîr al-Qur’ân” especially in Indonesia has passed some decades and has change for a long time with various varieties in writing technique, styles, and languages. Accordingly, in this article will explain how appearing “Tafsîr” in Indonesia from the first appearing century and influencing to life of muslims in Indonesia.

“Tafsîr” has important thing in disclosing spiritual and ethic message of the Qur’ân. As Sa’îd ibn Jubaîr said when he is asked about tafsîr, he responded that: “To lose a part of my body is better than to write a tafsîr.[1] So, it indicates that how Tafsîr is important to Muslims. In Indonesia, tafsîr appear firstly in centuries. It can be viewed in script of sûrah al-Kaẖfi [18]: 19 which is written partially although its writer isn’t known. Its style or nuance of tafsîr is approaching mysticism. One century later, “Turjumân al-Mustafîd” appear which is written by ‘Abd Raûf al-Sinkilî completely 30 juz. [2]

In centuries appear a masterpiece of tafsîr which use Malay-Java language. Its title is “Farâ’idh al-Qur’ân” but it isn’t known its writer too. The tafsîr is written simply because it is viewed as article which consist two pages, little alphabet, and double space. In other hand, there are complete literature of tafsîr which is written by Imam Muẖammad Nawawî al-Bantanî. Its title is “Tafsîr Munîr li Ma’âlim Al-Tanzîl”.[3] In this period, we must know that many of tafsîr have mysticism approach because it adapt with condition of Indonesian who was needing intensifying about religion. Accordingly, the way will be easier to received by society in Indonesia for a moment.

In  centuries appear various literatures of tafsîr by Muslims in Indonesia. In this century, the tafsîr is presented in various models, themes, and languages. In this era, we know tafsir “Qur’ân Karîm” by Mahmud Yunus, “al-Furqon Tafsîr Qur’ân” by A. Hassan, “An-Nûr” and “Al-Bayan” by T.M Hasbi Ash-Shiddieqy, “Al-Azhar” by Hamka, “Al-Ibris” by KH. Bisri Mustofa, “Ensiklopedia al-Qur’ân” by Dawam Rahardjo and “Tafsîr al-Mishbaẖ” by Quraish Shihab. The method of tafsîr in this era is different from previous method which is static. The method in the modern era is more dynamic to adapt condition muslims in Indonesia who is faced problems in modern era. So, it cause appearing Islâm thinkers productively and the methodology of tafsîr is grow up academically.

If we view the chronology of appearing tafsîr in Indonesia from centuries until centuries are very influential and important in progressing and appearing of tafsîr. Tafsîr has relevant contribution to condition society so that it is easier to teaching. In era traditional where society in Indonesia is very less in religion so that tafsîr appear in mysticism approach to interest the society as “Turjumân al-Mustafîd” and “al-Munîr”. Then, in modern era, the style and method of tafsîr is more developing because need society’s is different where society is influenced by modern technology and face complex problems. We know “Ensiklopedia al-Qur’ân” having socio-society style and thematic method, and “tafsîr al-Mishbaẖ” has explorative, descriptive and analytic character. Accordingly, we can conclude that tafsîr has developing and it is suitable with condition of muslims every era especially in Indonesia. Tafsîr also has important role for muslims to activate teaching al-Qur’ân so that we can be easier to practice it in our life.[Hikmah]


[1] Essack, Farid. The Qur’ân a Short Introduction. England: Oneworld Publications (2002): page. 128.

[2] Gusmian, Islah. Khazanah Tafsîr Indonesia. Jakarta: Teraju Publisher (2003). page. 55.

[3] Gusmian, Islah. Khazanah …………. page. 55.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s