STUDI KAJIAN PERKEMBANGAN TAFSIR AL-QURAN DI FILIPINA
DOI:
https://doi.org/10.63548/dijis.v4i2.168Keywords:
Interpretation of the Qur'an, Mindanao, Traditional MadrasahAbstract
This research article examined the evolution and dynamics of the custom of Qur'anic interpretation in the Philippines, particularly in Mindanao, as a response to the challenges of modernity, conflict, and plurality, while also tracing its position in the intellectual heritage of Malay-Nusantara Islam. The lack of literature has become an urgency to specifically map the treasury of interpretation in the Philippines, even though the religious phenomenon in Mindanao has high contemporary relevance related to the issue of identity and the role of traditional Islamic institutions amidst socio-political changes. The main objectives of this study are to analyze the role of traditional madrasas in preserving religious identity, identify the characteristics and intellectual networks of Moro ulama's interpretation, and explain the contribution of the Indonesian-Malaysian interpretation model to the interpretation discourse in the Philippines. Using qualitative methodology with descriptive-analytical and historical design, it aims to systematically describe how the tradition of Qur'anic interpretation developed from the beginning of Islam to the modern era in the Philippines, especially in Mindanao. The results of the study indicate that, although Moro scholars did not write extensively on tafsir compared to Indonesian or Malaysian scholars, traditional madrasas and pesantren in Mindanao played a vital role as primary venues for tafsir education, social cohesion, and guardians of cultural identity, as well as being adaptive agents of change. Specifically, the penetration and adoption of Indonesian-Malaysian tafsir methodologies, such as Buya Hamka's Tafsir Al-Azhar, confirms the existence of a strong Malay-Nusantara intellectual network. This study presents a new map of the interpretation tradition in the Philippines, emphasizes the transformative function of traditional Islamic institutions, and provides implications for the development of contextual religious education policies and understanding the role of interpretation in conflict resolution and social cohesion building in Mindanao.
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