The National Imlek Celebration in the perspective of Nusantara Quranic exegesis

Abstract

Abstract. Irbah Z. 2025. The National Imlek Celebration in the perspective of Nusantara Quranic exegesis. Dakwah & Islamic Outreach 26: 50-56. This paper originates from reflections on the interpretation of cultural diversity, one of which is the National Imlek Celebration—commonly known as the Chinese New Year—which is considered to be intertwined with myths and beliefs that are treated as sacred elements within rituals, enriched with various cultural symbols. At the 2023 National Imlek Celebration, the President of the Republic of Indonesia, Joko Widodo, was accompanied by the Minister of Religious Affairs, Yaqut Cholil Qoumas, and other cabinet members in attending the event. The values embedded in the Imlek celebration are often perceived to be in contrast with Islamic traditions. This paper discusses how Nusantara mufassirs understand Quranic verses related to this phenomenon. The tafsir texts examined include one from the classical period—Tafsir Marrah Labid by Nawawi al-Bantani—and two from the modern period: Tafsir Al-Misbah by Quraish Shihab and Tafsir Juz ‘Amma by Firanda Andirja. To uncover their views on the National Imlek Celebration within the framework of Tafsir Nusantara, this study employs a historical-sociological approach and library research methods to collect and analyze relevant data. The findings of this study show that, according to the classical mufassir, Islam does not compel anyone to believe in Allah. Thus, the promotion of mutual tolerance serves as evidence that Shaykh Nawawi recognized the existence of cultural and religious plurality within society and the state. This tolerance, however, is categorized into three domains: the theological (aqidah) domain, the social domain, and the political domain. According to the modern mufassir Quraish Shihab, Muslims are encouraged to return the respect shown by followers of other religions with even greater respect, regardless of ethnicity, race, or religion. Three fundamental aspects must be considered in such interactions: creed (aqidah), Islamic law (sharia), and ethics (akhlaq). In contrast, Firanda Andirja asserts that genuine tolerance is demonstrated when each religious group maintains its distinct status and identity, while allowing others to carry out their worship freely without interference. Such tolerance does not imply participating in or celebrating their acts of worship. True tolerance, according to him, lies in showing respect while upholding theological boundaries.