MELACAK AKAR PENAFSIRAN: GENEALOGI TAFSIR DI KALANGAN MUFASSIR BUGIS

Deden Nur Zaman, NIM.: 22200012004 (2025) MELACAK AKAR PENAFSIRAN: GENEALOGI TAFSIR DI KALANGAN MUFASSIR BUGIS. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

From a local perspective, Tafsir aims to provide religious understanding in a particular region where the interpretation is written. Local scholars (in this case Bugis scholars) not only provide answers to local issues that arise in a region, but sometimes they also incorporate cultural elements as unique aspects in responding to global challenges. This study was written to prove Walid Saleh's genealogical theory of tafsir, which states that tafsir is not something static. In his view, every new interpreter or product of interpretation must be dialectical and connected to earlier works of interpretation. A writer who wants to produce work in the field of interpretation, which is an established field, must consider and engage in dialogue with previous traditions of interpretation in a comprehensive manner. In this study, the author uses a multidisciplinary approach that combines historical, philological, and discourse analysis methods to trace the development of Qur'anic interpretation among Bugis interpreters. Focusing on four interpretations, namely Tafsir Al-Qur'an al-Karim bi al-Lughah al-Buqisiyah by AG. KH. Yunus Martan (1914-1986), Tarjumanna Akkorang Malebbi’e Mabbicara Ogi by AG. KH. Hamzah Manguluang (1925-2000), Tafsir al-Muin Tafsere Akkorang Ma’basa Ogi by AG. KH. Abdul Mui'n Yusuf (1920-2004), and Tafsir Al-Munir Tafsere Akkorang Mabbicara Ogi by AG. KH. Daud Ismail (1908-2006). From this research, the author sees several factors that influence the writing of Bugis Tafsir, starting from the educational background where AG. KH. Muhammad As’ad as a central figure who had a significant influence on pesantren education in South Sulawesi, the geographical, social, and cultural conditions in which the tafsir was written (where the Bugis community highly values traditional customs), and the use of Arabic tafsir as a reference for interpretation (where Tafsir Al-Jalalain and Tafsir Al-Maraghi are predominantly used).

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