HERMENEUTIKA SOSIO-SUFISTIK DALAM TAFSIR FAID AR-RAHMAN FI TARJUMANI TAFSIRI KALAMI AL-MALIKI AD-DAYYAN KARYA KIAI SHOLEH DARAT

Abdul Wahab, NIM.: 1530016047 (2022) HERMENEUTIKA SOSIO-SUFISTIK DALAM TAFSIR FAID AR-RAHMAN FI TARJUMANI TAFSIRI KALAMI AL-MALIKI AD-DAYYAN KARYA KIAI SHOLEH DARAT. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This is a study of the socio-sufistic hermeneutics of Kiai Sholeh Darat in his commentary book Faidl al-Rahma>n fi> Tarjuma>ni Tafsi>ri Kala>mi Al-Maliki Al-Dayya>n. Thus far, studies on the interpretation of Kiai Sholeh Darat did not reveal much about the issue of socio-sufistic hermeneutics since both dimensions, the sufistic and the social, are only addressed in their respective “field”. The Sufistic dimension is mainly studied in terms of the “intangible aspect” region, while the social dimension is treated as the “tangible” aspect. In fact, as seen from an integral perspective of the space harmony, the study of sociosufistic hermeneutics makes a significant academic contribution to the development of contemporary commentary studies. Socio-sufistic hermeneutics serves as an alternatively new perspective to organize human behavior both physically and mentally. This research is not only intended to complement previous research, but also to look at the Sufistic dimension integrated with the social dimension and constructed with the discourse on the interpretation of the Qur’an. This study used a qualitative method with a hermeneutical approach to Gadamer’s theory, covering the influence of historical awareness, pre-understanding, horizon assimilation, and application. This theory was applied as a tool (istimda>d) in reading the interpretation of Kiai Sholeh Darat in Faidl al-Rahma>n. This study resulted in the finding that every interpretation is inseparable from the surrounding hermeneutical awareness. In this context, it was found that Kiai Sholeh Darat also had hermeneutical awareness in interpreting the text of the Qur’an, particularly awareness of language limitations, awareness of reader competence, geographical-sociological awareness, and awareness of the esoteric and exoteric meanings of the text. Another important finding from this research is that Kiai Sholeh Darat’s interpretation of the verses of the Qur’an adapts to the surrounding realities. Kiai Sholeh Darat was well aware that not all readers of the Qur’an are authoritative readers. Most of them fall into the category of ordinary people who are nationless and speak Arabic. This context incurred the concept of “localization” of text interpretation as a bridge of understanding for them. Upon transmitting and transforming the meaning of the Qur’an to the public, Kiai Sholeh Darat chose the anti-mainstream option by writing an interpretation in Javanese and Arabic Pegon script. As a matter of fact, it was notable that Kiai Sholeh Darat’s hermeneutics tended to side with the perspective ordinary people and sympathize with marginalized social groups (mustad}’afi>n). Most of Kiai Sholeh Darat’s interpretations also arise from assumptions formed by his educational background, a combination between Nusantara and Arabic education, the list of his book reference books, his network of masya>yikh (scholars), interactions with the community, and other relevant factors. Hence, the style of the Kiai Sholeh Darat’s commentary books mainly touched the outer and inner dimensions, Nusantara and Arabic, and socio-sufistic aspects. In fact, Al-Ghazali’s thoughts greatly influenced Kiai Sholeh Darat’s socio-sufistic hermeneutics, thereby he was widely known as al-Ghaza>li> al-s}agi>r (little Ghazali). Kiai Sholeh Darat’s interpretation not only seeks to reveal the meaning and value in the Qur’an, but also serves as a social critique. Kiai Sholeh Darat’s interpretations are highly relevant in the life of the nation today, particularly amidst the community facing a multidimensional crisis, both in terms of the crisis of social wisdom and moral crisis. The interpretation of Kiai Sholeh Darat that harmoniously combines between outward and inner interpretations, as well as social and Sufism, becomes one of the alternative discourses that can be trans-internalized to the public in solving various problems solving at stake.

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