INDONESIAN JOURNAL FOR ISLAMIC STUDIES VolumeS, Number3, 1998

INDONESIANJOURNAL FOR ISLAMIC STUDIES

VolumeS, Number3, 1998

THE ORIGIN OF THE ISLAMIC REFORM MOVEMENT IN MINANGKABAU: LI FE ANDTHOUGHT OF ABDUL KARIM AMRULLAH Murni Djamal

NOTES TOWARDS THE HISTORY OF QUR'ANIC EXEGESIS IN S0UTHEAST ASIA R. Michael Feener

TWO FATWAS ON JIHAD AGAINST THE DUTCH COLONIZATION IN INDONESIA: A PROSOPOGRAPHICALAPPROACH TOTHE STUDY OF FATWA Amiq ISSN 0215-0492

SI1JDIA.JSIAMIKA

Indonesian Joumal for Islamic Studies Vol. v, no. 3, 1998

EDITORIAL BoARD,

Harun Nasutro11 Mastulru M. Qurarslt 5/u/wl• A. Azi:: Daltla11 M. Satria Effetrdi Nabilail Lul1is M. Yrman Yusuf KomriTttddin Hidaynt M. Dill Synmsuddm Muslrm Nnsution Wnlrib Mu't/n EDITOR·Il'\-CHIEF:

A::_l(umardi Azra EDITORS

Saiful MIIJOIII Hmdrd Prttsc>l yo Joltan H. Mwlemall

Drdrn Synfruddin Ali Mutthmrif AsSJSTA:>llS TO THE EDITOR:

Arref Sublmn Omau Fat/rurralmra11 Hetll Nurom ENGLISH

LA.....GLAGE

ADVISOR·

Donald Poilu ARABIC LANGL'AGE ADVlSOR

Nursamad COVER DESIGNER:

5. Prinka STUDIA ISLAMIIurnnl warmly tc•elcomes contrrbutioliS from scholars of related dzsc1· J'lllle~

Allarttdes ptcblis/red dt, 11ol 11ecrssarily represent tire views of the joumnl. or other 1/!SIIIutto/ls to wlllclt it is nffilurted. They are solely the vi~us of the a11/hors. Tire nrlrcles Ctlllla11cetl 111 tf11s joumnl l111ve been refereed by the Board of Editors.

Sri Suyanta

Hasan Bandunj: al-Mufakir al-Faq1h al-Muth!r li Jidal Abstract: As has been commonly experienced in Muslim societzes, r:he modernist Muslim mO'vement in fndonesil:t mitittlly concentrated irs efforts on ntual matters. As such a movement ofreligiov.s reform has generttlly unplied, it was an attempt to replace tradirionttl religious thoughts and practices with a new mode of religious thought that tended to regard traditional religious practices as heretical, deviant and superstitious. Based on ideas of religious purizy and truth, members ofrefonn movement were strongly motivated to eradicate many common religious practices. As a consequence, the ·very idea ofnewness in a religious mo'vfmzem constitutes a risk of social unrest and is engendered with polemical tendencies. A. Hassan Bandung, one of Indonesia's modernisr proponents, is weifknown for conmn'e'YSial ideas and polermcal rhezoric. His thoughts ha:ue ennched the dh.:ersity of JndonesU:tn Islamic practices and traditions and, to some extent, have also contributed to the very creation ofIslamic modernism in thzs country, particularly within the field of!s!amic law. ft is difficult to trace social background and delineate the influences responsible for the shaping of Hassan's thought and religious inchnation, yet several things are known about his lift. He was born in Singapore in 1887 of a Malay-fndian family. His father, Ahmad, who also held the Indian name, Sirma Vappu Mericar, was a Tamil who had a great interest in !slam and li terarure. His mother was ofa modest and religious Malay family from Surab~ Eastjava. HasSttn himselfnever completed his primary education, as he began to 'Work at age twelve in order to help his parents in earning the family~ li'L'elihood. However, he studied religion and Arabic pri1.•ately with local Muslim elders. From 1920 co 1921, Hassan worked in various places in Si· ngapore as a religious teacher, texnle trader, zce distributm· and secretary. He moved to Surabt.eya in 1921 to take over the management ofa textile shop which was owned by his uncle, and here he met Eakih Hasyim, an Islamic religious leader of the Wahhabi schooL HasSttn later travelled to Bandung, Wesr java, to study the technology of textiles in a state textile center. In this city Hassan stayed m the house ofthe PerStttuan Islam (Islamzc Union) leader, Muhammad ]unus. Although HasSttn had notplanned to study religion with fun us, he was eventually absorbed

u1ith the religious activities which were conducted in his sponsor's house. He eventflttlly decided to ledve his profession as a textile trader and, with the support ofhis friends dnd jdmily in Surabaya, he d~·oted himselfto religious activities in Persatuan Islam. This event, however, does not ~n·ovide sufficient infonnation about the charact~istics ofHassan's religious tendency. His thoughts may be traced back to his experiences when he was still in Singapore. In this country he heard for the first time ofthe debates between the Kaum Tua (traditionalists} and the Kaum Muda {tnodernists) groups ofIndonesian Muslims. His father was reported to have been weLl-acquainted with Muslim leaders of the Wahhabi school who ~·e closely associated with the supporters ofK.aum Muda. However, he n~-er asked Hassan to join this re/igiows movement. Hassan's ideas may have been Z:nfluenced by modernist publications available at this time such as al-Manar ofCairo, al-Imam ofSingapore, al-Munir ofPadang. West Sumatra, and books written by Ahmad Soorkatti, the founder ofmodernist organization, al-!rsyad. 7he ideas contained in these publications are likely to have had a strong influence on the direction ofHassan's intellectual journey in later days. 7he main line of Hassan'S religious thought clearly resembles that ofthe puritan-mod~rnist religious pattern oforthodoxy. He was ofthe OJnnion d?at all religious thoughts and practices should be referred to the main sources of islam1 the Qur,an and Hadith. In other words, he believed that any practice not based on these two sources should be eliminated For i11srance,Hassan rejected the use of the words usalll, wa bi hamdihi and sayyidina during salah ffm:ryer} since the legalfoundaJ:ion ofsuch usages could notbefound in the Q:~rttn and Hadtth. However, almost all ofhis indonesian Muslim contemporaries 'IJJ'ere accustomed to the usage ofthese words in their daily prayers. As a result, Hassan's bold and straightforward religious standpoint was shocking. and his provocative attitude gained his a reJn-ttation as a controversial figure. He challenged the Muslim community in Singapore with controversial religious ideas. For example, he asserted in a religious meeting that Muslims do not need religious schools of thought (madhhab) for implementing reli· gion. He argued tbat P;Very Muslim has the right to engage in individUdl rea· son in g (1 jtihad) in understanding and implernentmg religious teachings. Unavoidably, his idea att:racted heated debate and emotional responses ftom the Muslim community. Finally the colonial government warned Hassan not to disturb social stabiHt:y in Singapore. In addition to launching controversial ideas in preaching, Hassan was also fond ofconducting direct debates on religious matters against his opponents and publishing polemical a.rtic/es and books, which added much stimulation to religious discourse in the region. StudiA fsl~miltd, Vnl. ) , Nu.

J, 1998

Sri Suyanta

Hasan Bandlinj: al-Mufakir al-Faqih al-Muthtr li Jidal Abstraksi: Gerakan modern Islam di Indonesia) sebagaimana umumnya di Dt,mia Js!am, biasanya bermula dari masalah-masalah ubudiyah. Da.lam kon teks demikian, pembaharwn pemikiran keagamaan berarti usaha mengubah pandangttn dan praktik-praktik keagamaan tradisional. Misalnya, berbagai praktik keagamaan yang seringkali digo/ongkan ke dalam bid'ah, takhayul dan kburafat. Maka tidak jarang suatu gerakan pembahan~an mengandung resiko timbu/nya goncangan-goncangan so sial bagi masyarakat luas. Apa.lagi jika gerakan tersebut berbencukpemikiran yang bersifat po· lemik. A. Hassan Bandung merupakan saltth seorangpembaha·n.t modern is yang dikenal dengan nkapnya yang kontroversial dan polemis. Tulisan yang menggambarkan biografi intelektual A. Hassan ini, khususnya dalam kaitan pemikiran fikh, dimaksudka.n untuk melihat kekayaan khazanah pemikiran modern dalam Islam Indonesia. Adalahsangatsulituntukmelttcakpengamhacaupun !atarbelakangycmg membemuk sikap dan pemikiran keagamaan A. Hassan. Lahir di Singapura pada 1887, Hassan berasal dari kelwrga campu}·an Malttyu-lndia. Ayahnya, Ahmad, juga bernama Sinna Vappu Mericar, adalah seorang Tamil yang mendalami agama dan berm inat besar di dunia sastra Tamil. Sedangkan ibunya berasaf dari keluarga sede1·hana di SuYabaya dan sangat taat beragama. Hassan sendiri tidak pernah menyelesaikan sekolah dasarnya. Ia beke~ja mencari nafkah membantu kedtta orangtuanyasemenjak usia 12 tahun, tetapi ia menda/ami pelajaran agama secara privat dan berusaha menguasai bahasa Arab. Dari rabun 1910 sampai 1921) Hassan bekerja di be~·bagai tempa~ di Singapura seperti menjadi pengajaragan14, pedagangtekstil) agen penjua/an es, jum tz~lis di kantor jamaah haji. Sampai akhirnya ia pindah ke Sw-abaya pada 1921 dengan makstid mengambilalih pimpinan sebuah toko tekstil yang menjadi mifik pamannya. Di sinilah ia bertemu dengan seorang tokoh aganul yang memiliki pandangan-pandangan keagamattn Wahabi, Fakih Hasyim. Tidakbe~·apttlama, iapergike Bandurzg untukmempelaja;i teknikperteks157

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Vol. S. Yo. '· J99S

tilan di suatu lembaga cekstil pemerinttth. Di Bandung 1a tznggal dz rumah salah seorang pendiri Persatuan Islam (Persis), M11ham mad]umts. Di sinilah tanpasengajaHassan mendapatkan dirinya beradadi pusat lingkaran kegzat· an keagamaan. Hassan kemudian memutuskan untuk meninggalkan profosinya sebagai pedagang d;an, berkat dukungan teman dan sattdara-saudaranya, Hassan mengabdikan dirinya pada bidang agama di lingkungan Persis. Dan gambaran di atas, perubahan dan pembenwkan pemikzran keaga· maan pada diri A. Hassan tidak bisa disimpulkan secara tegas. Sewakru di Singapura, Hassan memang mendengar perdebatan amara Kamu Tua {tra· disionaLis} dengan Kaum Muda (modern is). Bahkan tryahnya dikenal sangat dekat beberapa tokoh Wahabi- yang kerap kali dianggap sebagai pendtJI:umg Kaum Muda- asal India di kota ini. Tetapi rqahnya tidak pemah mengajaknya memasuki lmgkungan ge,-akan Kaum Muda. Namun di Singapura inilah A. Hassan mengenal berbagtd pemikzran modernis Muslim melalui beberapa publikasi )'ang diil:uttinya: al-Manar dari Kairo (lneskzp~tn isinya cidak bisa dipahami sepenuhnya}, al-Imam dari Singapura, al-Munir dari Padang, dan beberapa bukuyang ditulis oleh Ahmad Soorkam, pembaharu dan pendiri AI-Irsydd. Dengan demikian, berbagai inforrnasi dan sumber pemikiran-pemikiran baru ini turut membentuk pandangan-pandangan keagamaan A. Hassan. Pnnszp pemikiran keaga:maan A. Hassan menyempai kaum puritanmodernis um um nya, yakni: mengembalikan masalah agdma kepada .,pokok agama»-af-Qw·'an dan Hadtts. Karena itu, bermacam-macam praktik keagamaan yang tidak terdapat dalam kedua pokok itu hams ditinggalkan. Sebagai comoh, A. Hassan menolak pemakaian ushalli keti.k« memulat shalat, bacaan wa bi hamdihi dalam tasbih ruku' dan sujud, dan bacaan Slyyidina dalam penyebutan shalawat Nam. Argumennya adalah bahwa n·dak ditemukan dalil-dalil yang mensyahk.an hal tersebm. Karena pandangan keagamaan yang langsung berhadapan dengan prak· tik wnwn masyarakat, Hassan kemudian dikenal sebagai tokoh pembaham yang kontro1.:ersia.l. Bahkan ·waktu memberikan ceramah dz Szngapura, masyarakat Muslim di k'ora itu goncang akibat pandangan A. Hassan yang menyatdkan tidak diperlukannya mazhab dalam beragama. A. Hassan ke· mudian mendapat peringatan dan pemerintah kolomal ttnttik adak mem· sak ketemeraman masyarakat Singapura. Selazn uu, cara yang digzmakan· nya untuk menyebarkan pemiktrannya juga rerkadang memancmg sikapsikap cmosional. Sebagai contoh adalah kebiasaan A. Hassan 1nengtmdang debar keagamaan menyangkut berbagai masalah, dan tulisan·tulisannya yang bernada polenm.

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