TRADISI INTELEKTUAL ISLAM SYAIKH MAHFUZ AT-TARMASI (1863-1920 M.)

Dwi Ratnasari, NIM. 12300016036 (2019) TRADISI INTELEKTUAL ISLAM SYAIKH MAHFUZ AT-TARMASI (1863-1920 M.). Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This study discusses the intellectual tradition of Syaikh Mahfuz at-Tarmasi (1863-1920 AD), an Indonesian ulama who contributes to the strengthening of the intellectual tradition of Islam, by producing the books of matn, syarhand hasyiyah. This presents anulamafigure that has a strong existence in the tradition of Islamic thought in Indonesia. He keeps the tradition of talaqqi (receiving knowledge directly from the teacher) and ijazah at-tadris (teaching licensing). This is closely related to the maintenance of scientific authenticity and networks. This tradition can be a solution to emerging problems related to the phenomenon of some Indonesian Muslims who tend to study religion quickly, through the internet and social media, without confirmation with religious scholars. Some people think that his works in the form of the books of matn, syarh and hasyiyah merely repeat the writings of the previous scholars. In fact, if seen from the concept of intellectual tradition of EdwardShils, what has been produced by Syaikh Mahfuz is a creative and productive process which is the result of dialectics with the social reality of the people faced. Edward Shils’ theory of intellectual tradition to interpret tradition is applied in this study since it is not only as cultural inheritance, but also cultural construction through writing, oral, and action, so that intellectual traditions are traditions as a process of thought, or tradition that is always alive. The approach of the intellectual history of Crane Brinton’s model is also employed to trace the Shaykh’sideas, revealing his socio-cultural background, both in the Indonesia and in the Middle East and the influence of his intellectual tradition widely. The results of this study indicate that the process of forming the Shaykh’s intellectual tradition is carried out through Muslim scholarly institutions, such as Islamic boarding schools in Indonesia and scientific halaqah (circles) in the Middle East. In terms of scientific transmission, he keeps genealogy, sanad, or scientific genealogy which is continued up to the Prophet by teaching in various scientific halaqahs of the al-Haram and writing important books in various religious disciplines. His influence in intellectual tradition can be seen through the path of students who preserve his scientific traditions, and through the line of hisdescent or family, i.e.,Bustanu ‘Usysyaqil Qur’an Islamic Boarding School of Demak and Tremas Islamic Boarding School of Pacitan.His intellectual tradition is the one that lives because it is always open to always be dynamic and able to answer the challenges of the times. Therefore, he can be categorized as a productive intellectual who produces intellectual ideas.

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