PENAFSIR BERLATAR POLITISI : STUDI ATAS IDENTITAS SOSIAL PENAFSIR, ASAL USUL PUBLIKASI, DAN AUDIEN TAFSIR AL-QUR’AN

Abstract

This article seeks to explain how the background of an interpreter of the Qur'an and the conditions at the time the work of interpretation was composed influence the style of his interpretation. According to Islah Gusmian, the characteristics of Indonesian interpretations born during the New Order era are influenced by the interpreter's social identity, the origin of the publication, and the audience of his interpretation. The author examines four interpreters with a political background, namely Abdurrauf As-Singkili (1615-1693 AD) as an official of the Aceh Sultanate at that time. Oemar Bakry (b. 1916) was a member of Permi and Masyumi in the 1950s, Misbah Zainul Mustofa (1916-1994 AD) was active in the PPP and Golkar, and Didin Hafidhuddin (b. 1951 AD) was once a presidential candidate for the PKS. The addition of As-Singkili is because the author assumes that Islah Gusmian's opinion can be applied to interpreters outside the New Order era. The origins of the publications of the four commentators are diverse, As-Singkili wrote Tarjuman al-Mustafid while serving as mufti and sultanate advisor, Oemar Bakry wrote Tafsir Rahmat while actively preaching and teaching, Misbah Zainul Mustofa wrote Al-Iklil fi Ma’ani al-Tanzil for the benefit of students, religious studies or lectures, while Tafsir Al-Hijri began with religious study material by Didin Hafidhuddin at the campus mosque. The four commentators with a political background have traces in interpretations related to political themes. As-Singkili and Misbah Zainul Mustofa are of the opinion that QS. An-Nisa verse 34 is stated as evidence for male leadership in the domestic or household realm. In the realm of public leadership, the two differ where As-Singkili allows it while Misbah Zainul Mustofa does not allow it. Meanwhile, Oemar Bakry and Didin Hafidhuddin in their interpretation examples highlight the issue of how the state or government must be trustworthy and just in law, and how Muslims must place life as a struggle to uphold Allah's rules, including through political participation.