KRITIK KH. MISBAH BIN ZAINIL MUSTAFA (1916-1994 M.) TERHADAP IDEOLOGI ISLAM TRADISIONAL DALAM TAFSIR AL-IKLIL FI MA’ANI AL-TANZIL

Nur Hadi, NIM.: 17300016085 (2021) KRITIK KH. MISBAH BIN ZAINIL MUSTAFA (1916-1994 M.) TERHADAP IDEOLOGI ISLAM TRADISIONAL DALAM TAFSIR AL-IKLIL FI MA’ANI AL-TANZIL. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The theme studied in this research is why KH. Miṣbāḥ criticized traditional Islam and said that it was NU representation, while he himself was ulama of NU. The study focused on 1) How was the ideology criticism followed by KH. Miṣbaḥ when Tafsir al- Iklil fi Ma‘ani al-Tanzil was composed constructed? 2) Why did KH. Miṣbaḥ criticize traditional Islam ideology in his Tafsir al-Iklil fi Ma‘ani al-Tanzil? 3) What implications were there following KH. Miṣbaḥ’s criticism of traditional Islam ideology in the Tafsir al-Iklil fī Ma‘ani al-Tanzil? This qualitative study applies the history of thought theory formulated by Kuntowijoyo and utilizes three approaches. First, text study; it involves the genesis of thought, the consistence of thought, the evolution of thought, the systematics of thought, the development and changes of ideology, the variant of thought, the communication of thought, the internal dialectic and the continuity of thought and intertextuality. Second, context study; the term ‘context’ in this study means the surrounding situation and condition of the reader (interpreter). Third, text and community study; it includes the influence of thought, the implementation of thought, the dissemination of thought, and the introduction of thought. The results shows the followings. First, when criticizing the traditional Islam ideology, KH. Miṣbaḥ inserted it in his book of interpretation entitled al-Iklil fi Ma’ani al-Tanzil. The criticism is divided into three scopes, namely observance, social, and cultural scopes. Not only is al-Iklil interpretation an explaination of the Quran verses, but it also is a criticism of the reality of social, politics, and culture or traditions that are not in line with the Quran and hadith. KH. Misbah tried to be an intermediary whenever different opinions appeared and tried to find the solutions so one party did not claim to be true and the other was wrong. Second, there are two factors that influence KH. Misbah to criticize traditional Islam ideology, i.e. 1) internal factors 2) external factors. Third, al-Iklil interpretation affects the ideology of some of his relatives and those who follow his mind set. It should be underlined that although KH. Miṣbāḥ criticized traditional Islam, in particular NU, it did not mean he was against NU traditions. The criticism he made or he inserted in al-Iklīl interpretation was a way or method of practicing the tradition.

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