Mulâhadzah 'Âmah' an al-Kutub al-Safrâ' fî al-Ma'âhid al-Dîniyyah

Abstract

The Islarnic intellectual tradition in Indonesia is partly enriched by dars literature (text books) atritten in classical Arabic, uhicb survines up until today. The literature, hnoun broadly asKitab Kuning, rnarked an important phase in the development of the Is' lamic intellectual world in Indonesia, anbich is typifi.ed b7 more in' tensiae and institutionalized relationships betueen Nusantara and the Middle East from tbe early 16th century to tbe end of 18th century. The text boohs were introduced and produced by the Jaai'ulamt' (a popular term for Nusantara scholars) after they fi.nished tbeir studies in the Middle East, especially in the Haramayn (Mecca and Medina). Today, in the pesantren tradition, tbese text books are perceioed to be the main elentents uhicb distinct them frorn modern systerns of learning. They are trd.nsrnitted from one generdtion to another and are often seen by some critics as not touching social deaelopment and change. The questions to be asked are: is it true to say that the Islamic intellectual tradition uithin the pesantren is static? If not, uhy are tbeKitab Kuning still used as the main references in this traditional learning system? Is it not the case tbat the Qur'An and tbe Hadith constitute tbe main references for them? Based on these questions, obserners have related this phenomenon to the vieu from tbe pesantren communities uho believe that all sciences haae in essence become a given system of knowledge; tbE a.re not created continuously. Tberefore, learning is basically a transmission of knouledge to students from the 'ularnh'uthose dutbority has been approzted. Tbere are no doubt tbat tbere are perceptions within the pesantren cotwnunities who belieae that tbe Qur'An dnd the Hadttb are the sources of trutb, dnd thq are tbe rnain references in developing Islamic knouledge. But, in their logic, to follow tbe tuo sources of trutb requires, intellectually, an adequate tool by afiich a sharp interpretdtion of the truth rnd.y be achieoed. It is for tbis reason tbat tbq instituted the text boohs of the 'ulanri' as tools in acbiezting tbe tuth. Tbe text boohs have for centuries been proaed their capacity to solve religious problems. .For pesant ren comrnunities, the iext books are also z.tiearcd as a silppliers of theories and doctrines formulated from tbe Qur'in and the Hadhb. Tberefore, to institute the text boohs as references of an intellectual tradition does not necessarily deny tbese tw)o resoilrces. It even reffirrns tbe point tbat to understand tbe Qur'in and the Hadttb requires a proper and adequate knowledge. Yet, in the latest developrnent of pesantren tradition, there deaeloped some critical ztiews frorn the pesantren comrnunities touards treating tbe text boohs as no rrore than uritten anrks which need a contextual understanding. Tbe text books basically have dynamic elements. Tbe embryo of the dynamization of Islarnic knouledge is rooted within the principles of jurisprudence lus0l al-fiqh/, in which tlte elernents exist. Tbis enables tbe pesantren colnTnunities to adapt tbe injunctions of Islamic laza according to the social change, althougb such adaptation cannot be seen ds an ljtihid - due to the fact that at the practical leoel it only utilizes tbe broadness of choices (qawl/ The dynarnic elernents are also displayed in the tradition of explanation (sharh). A text book, for instdnce, is in fact full of explanations, comrnents or basic points given by 'ulamh' in dffirent places and at dffirent tirnes. Tbus, it is possible to give some otlter comments and explanations from the explanation. That is to sd.y, explanation of tbe expland.tion. The dynamic elements are still reflected by tbe fact that rndny translations hatte been made frorn the books into local languages, such as Sundanese and Jaoanese. More irnportdnt still, uben one looks at the intellectual dynamic o/ pesantrens in a closer uay, it is clear tbat the literd.ture used in pesantrens is ako deaeloped and enricbed in accordance rpith tbe development and cbanges athich take place. This can be obserzted in the use of modern literature regarding the Arabic language. In recent yedrs, Arabic text books have deaeloped anr.ong pesantren cornmunities such as QawA'id al-Lughah al-'Arabiyyah by Hafni Bab N,isif and al-Nahw al-\fAdih fi QawA'id al-Lughah al-'Arabiyyah uritten togetber zaith 'Alt Jirim and Mustafi Amin.