RM. Daffa Fadhila Ihsany, Hadi Adriansyah, Rifqi Waisul Qorni

PENGARUH TAFSIR AL MANNAR DALAM TAFSIR NURUL BAJANKARYA KH. ROMLI: ANALISIS SURAH AL-BAQARAH 261-262

Introduction

Pengaruh tafsir al mannar dalam tafsir nurul bajankarya kh. Romli: analisis surah al-baqarah 261-262. Analisis pengaruh Tafsir Al-Mannar dalam Tafsir Nurul Bajan karya KH. Romli, khusus Surah Al-Baqarah 261-262. Temukan kesamaan penafsiran 'fi sabilillah' sebagai kemaslahatan umat.

Abstract

Nurul Bajan merupakan salah satu kitab tafsir yang lahir dari tanah Sunda karya KH, Muhammad Romli. Dalam penulisan tafsirnya masih menggunakan ejaan lama, sehingga memerlukan penyesuaian dalam membaca tafsirmya. Sudah banyak penelitian yang menganalisis isi dari penafsiran KH. Muhammad Romli dengan berbagai tema yang dikaji. Jurnal ini bertunjuan untuk meneliti keterpengaruhan Tafsi>r Al-Manna>r dalam Tafsir Nurul Bajan. Adapun langkah penilitian ialah dengan melacak teks Tafsir Nurul Bajan, kemudian melakukan studi komperatif dengan Tafsir Al-Manna>r yang diduga menjadi rujukan dalam penulisan Tafsir Nurul Bajan. Artikel ini berkesimpulan bahwa Tafsir Nurul Bajan memiliki persamaan penafsiran dengan Tafsi>r Al Manna>r. Dalam kasus surat Al-Baqaroh ayat 261-262, KH. Romli memaknai kata fi> sabi>lilla>h sebagai kemaslahatan umat. Pernyataan yang sama juga disampaikan Al-Manna>r. Adapun relasi keilmuan antara keduanya karena popolaritas Al-Manna>r di tubuh ormas Persis, dan KH. Romlik merupakan Pengurus Persis.

Review

This article effectively addresses a significant area of research concerning the intellectual lineage of regional Islamic scholarship in Indonesia, specifically focusing on *Tafsir Nurul Bajan* by KH. Muhammad Romli. The stated objective to investigate the influence of *Tafsir Al-Manar* on this Sundanese commentary, particularly through a comparative analysis of Surah Al-Baqarah verses 261-262, is clear and relevant. The abstract successfully highlights a core finding: a notable similarity in interpretation between the two works, exemplified by the shared understanding of "fi sabilillah" as "kemaslahatan umat," and offers a compelling contextual explanation linking this influence to KH. Romli's involvement with Persis and *Al-Manar*'s popularity within that organization. A key strength of this study lies in its focus on *Tafsir Nurul Bajan*, a local tafsir written in older orthography, which underscores its importance for preserving and analyzing regional Islamic intellectual heritage. The methodology of textual comparison, though briefly described, is appropriate for establishing intertextual relationships. By identifying the direct influence of *Al-Manar*, the research provides valuable insights into the broader intellectual currents shaping Indonesian tafsir traditions, demonstrating how pan-Islamic scholarly works permeated and shaped local commentaries. The proposed explanation for this relationship, based on organizational affiliation, offers a concrete and plausible socio-intellectual link. While the abstract presents a compelling initial argument, the full paper could benefit from further elaboration in a few areas to strengthen its overall impact. For instance, a more detailed discussion on *how* the influence manifests beyond a shared interpretation of a single phrase would be beneficial—does it extend to hermeneutical principles, argumentative styles, or thematic priorities? Expanding the comparative analysis to a broader textual scope, even if focused, could further solidify the claim of "keterpengaruhan" (influence) across *Tafsir Nurul Bajan*. Additionally, exploring the implications of KH. Romli's interpretation of "fi sabilillah" as "kemaslahatan umat" within the specific context of Sundanese society, and how this might uniquely appropriate or diverge from *Al-Manar*'s original intent, would add greater depth to the analysis.

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