INDONESIAN
Volume5, Number3,199B
JouRNAL FoR rsr-Amlc sTUDIES
Rrronu MovEtrlrrur THoucHr or Aaoul Klntv Avnuu-nn
THE 0ntcttrt oF THE lst-Rtt,ttc rr'r
MttlRrucrRBAU: LIFEANo
MurniDjamal
Norus TowARDS THr HtsronY Qun'Arutc Exrcests
tN
or
Soururnsr Astn
R. Michael Feener
Tw o F trw As ot t J HAo AcAINsT TH E DurcH ColoN |zATloN t
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PRosopocnRpHtcRl APPROAcH To ruE Sruov or Fnrw A Amiq
$II]ilIAN,Ail|Ifi Vol.v. n0.3.1998
Eonoruer Boeno, Harun Nasution Mastuhu
M. Quraish
Shihab
A. Aziz Dahlan
M. Satria
Et't'endi
Nabilnh Lubis M. Yunnn Yusuf Kornaruddin Hidnyat
M. Din
Syamsuddin
Muslim Nasution Wnhib Mu'thi Eotron-nv-CHttp,
Azyumardi Azra
Eottons, Sniful Mujani Hendro Prasetyo
lohan H. Meulemnn
Didin Syat'ruddin Ali Munhanif Assisrerqrs ro rHE EDIToR: Arief Subhan Omnn Fathurrahmnn
Heni Nuroni ENcr-rsn
LeNcuecr Arvmon,
Donald Potter
Aneuc LeNcuecr Aovlson' Nursnnnd CovEn DssrcNIsR, S. Prinka
STUDIA ISLAMIKA USSN 0215-0492) is n journal published qunrterly by the Institut Agnnn Islan Negeri UAIN, the State lnstitute t'or lslamic Studieil Syarif Hidayatullah, lakartn. (STT DEPPEN No.129/SK/DITIEN/PPG/STT/197O and sponsored by the Department Df Religious At't'airs of the Republic of Indonesia. lt specializes in Indonesian lslanic sttrdies, and is intended to communicate original researches and curtent issues on the strbject. This journal warmly welcomes contributions t'rom scholars of related disci-
plines. nrticles published do not necessarily represent the aiews of the journal, or other zuhich it is at'filiated. They nre solely the oiews of the authors. The articles containecl in this journal haoe been ret'ereed by the Board ol Editors.
All
itrstittlions to
Sri Su"rana
Hasan Band0nj : al-Mufakir al-Faqih
al-Muthir li Jidal Abstract As has bem commonly rxperienced in Muslim societies, the modernist Muslim mot)ement in Indonesiz initially concentrated its ffirts on
ritual maxers. As surh a movement ofreligious reform bas generally implied, it uas an atternpt to ,eplare traditional religious thoughts and practices with d ne@ mode of religtous thought that tmded to regard traditional religious practices as bqetical, deuiant and supstitious. Based on ideas of religious puity and truth, membqs of reform moz)etnmt wqe stong/y motiaated to ra.dicate man! common religious practices, As a consequence, the aerV idca of newness in areligious movetnent constitutes arisk of social unrest and is mgmdered uith
po
lemical tmdcncies,
A. Hassan Bandung one of Indonesia's modernist proponmts, is unllknozun for controaersial idcas and polunical rhetoric. His thoughts have mrirbed the diversiry of Indonesian kkmic prartices and tra^ditions and, to some extent, have also contributed to the aery creation of kkmic moderuism in this country, particukrly uithin rhe field of kkmic ku. h is dffiuh to tra& social bachground and delineate the influences responsiblc for the shaptng of Hassan\ thougbt and religious inclination, yet sateral rhings are known about bis life. He uas born in Singapore in 1887 of a MalayJndian family. His father, Ahmad, who also beld the Indian nAme, Sinna Vappu Mricar, was a Tamil ubo had d great interest in Islam and liwature. His mothq uas of a mofust and religiorc Malay family from Surabaya, East Java Hassan himself nner completnd his primary e&tration , as be fugan to work at age twehte in ord.q to belp his pmmts in earningthefamily\ livelibood. Houaner, he studied religion and Arabic Wvateb Teith local Mrclim elders. From 1910 to 1921, Hassan uorkzd in oarious plzres in Singdpore ds areligious teach*, tBxtile tradq, ice disrributor and secretarV. He mooed to Surabaya in 1921 to ukz otsq the mdnagement of a textile shop ubich uas ouned by his uncle, and hqe he met Fdkih Hdsyrm, an Islamk religiorc leader of the \ydhhdbi school. Hassan kgr navellcd to fundung West laaa, to suldy the uchnolog of textiles in a suu textilc cmter. In this city Haswn stayed in the house of tlte Persatuan kkm (skmic Union) lad"der, MuharnmadJunts. Ahhough Hassan had not planned to sudy religion with Junus, be was nmual$ absarfud 155
Stydh klamilca, Vol, 5, No. 3, 1998
156
Surydnta
uith the religious actiaities uhidt utere condurted in his sponsor's hotse. He nmtu^dlly decided to leave his profession ds d textile trdder and, uith the suryort of his friends andfamily in Surabaya, he dnoted birnself to religious activities in Persanan kkm. Tbis eoent, houeuer, does not provide sufficimt information about the chmarteristics of Hassan's religious tendcnq. His thoughts may be traced back to his expiences uben he uas still in Singapore. In this country he hemd for thefirst time of the debates betueen theKauLmTua (traditionalists) and the Kaum Muda (nodernists) groups of Indonesian Muslims. His father uas reported ro have been well-aquainted with Muslim leadqs of the Vahhabi rchool uho uere closely associated utith the supporters o/Kaum Mudu Houeuer, he neuer asked Hassan to join this religious movement. Hassan\ ideas may have bem influenced 4 modernist publications aoailable at this time surh as al-Man Lr of Cairo, al-Imam of Sin gapore, al-Mun ir of P afun g lVest Sumatra, and books
urinm
by Ahmad Soorkani, the founder of modernist organization, al-Irsya"d. The ideas conuined in these publications are likzly to have had a strong infbrence on the direction of Hassan's intellectual journq
in kter
days.
The main line of Hasan\ religious thought clearly resembles that of the purian-modnnistreligiouspanern of orthodoxT. He vtas of the opinion that all religious thoughts and practices should be refmed to the main sources of Islam, rhe Qur'in and Hadtth. In other uords, be belieued that any prartice not bd*d on tbese tuo sources should fu eliminand For insunce, Hasvn rejeoed the use of rhe uords usalli wa bi hamdihi and sayy:dina futring salih (prayr) since rlte lqalfomdation of vch wages could not befornd in tlre Qwkn and Hadtth. Houeaer, almost all of bis Indonesian Muslim contemporaries '@ere
arcustomed to the usage of these words in their daily Faysrs. As a result,
Hassan\ bold and straightforwmd religious sandpoint uas sbocking and
axitufu gained bis a reputztion as a controaqsinl figne. the Muslim community in Singapore with contooersizl religious idcas. For example, be assmpd in a religious rneeting that Muslims do not need religious schools of tbought (madhhab) for implemmting religion, He argred that every Muslim has the right to mgdge in indhtidual reasoning (jr.ihid) in undersanding and implemmtingreligiorc tcarbings. [Jnhis provocatioe
He challmged
aaoidably, his idea attyacud heaud debate and emotional responses from the the colonial goounment uarned Hassan not to disturb social sabiliry in Singapore. In addition to kunchingcontoaqsizl idcas in prearhing, Hassan uas also fond of condurting direct debates on religiow mattns against his opponmts and publishing polentical atic l.es and books, uhich added mtrch stimuktion to religious discourse in the regon.
Muslim community. Finally
Stdia Islamiha, Vol, 5, No, 3,
1998
Sri
Sqtana
Hasan Bandrinj: al-Mufakir al-Faqih
al-Muthir li Jidal Abstraksi: Gqakan modern kkm di Indonesia, sebagaimana umumnyd di Dunia is krn, biasanya bumuk dmi masakh-masalah ubudiyah. Dakm kon teks demikian, pnbaharuan pemikiran kcagamaan berarti usalta rneng' ubah pandangan dan praktik-praktik kcagamaan tra.disional. Miwlnya, ber-
praktik heagamaan yang seringkali digolongkan ke dakm bid'ah, takhayul dan khuraf.at. Maka tidak jarang suatu gerakan pembaharuan r n m gan dun g re siko timbulnya gonc an gan -gonc dngdn so sial bagi m asy arakzt luas. Apakgt jikz gerakzn tersebut berbmtukpemikiran yang bersifut po-
bagai
lemik. A. Hassan Bandung merupakan salah seorang pembaharu modernis yang dikenal dm gan sikapnya yang kontrovrsizl dan polernis. Tulisan yangmenggarnbarkan biografi. intelekrual A. Hassan ini, khususnya dalant kaitan pernikiran fikh, dimaksudkan untuk melihat kekayaan khazanah pemikiran modern dakm Islam Indonesia
pngaruh d.tzupun kar hlakan gyan g membentuk sikzp dzn pemikiran keagamaan A. Hassan. lzhir di Singapura pada 1887, Hassan bsrdsdl dari keluarga campura.n MalayuJndin^ Ayahnya, Ahmad, juga bernarna Sinna Vappu Mericar, ada/ah seorang Tamil yan g mendakmi agama dan berminat besar di dunia sastra Tamil. Sedan gkan ibunya berasal dari keluarga sederhana di Surabaya dan sangat tazt Adzkh
sangat sulit untuk melarak
beragarnaHassan sen diri tidak pnah mmyelesaikzn sekolah dasarnya- Ia bekerja nmcari nafkah mernbantu kedua ordngtuatTyd sernenjak usia 12 ahun, teupi ia rnendalami pelajaran agamd secara privat dzn berusaha menguasai bah asa Ar ab. D ari ah un 1 9 1 0 samp ai 1 92 1, H as san be kerj a di berbagai tempat di Sin gapura *pti m mjadi pn gajar agama, pedagang ukstil, agm pn jualan es, juru rulis di kanror jamaah hQi. Sarnpai akhirnya ia pindah ke Surabaya
pada 1921 dcngan rnaksud mmgambilalih pimpinan sebuah toko tekstil yang rnenjadi milik pamannya- Di sinilah ia bertemu dengan seor4ng tokoh agarna ydng rnemiliki pandangan-pandangan keagamazn \Y/ahabi, Fakih Hasyirn. Tidzk buapa larna, iapergi ke Bandunguntukmemphjan teknikpmeks157
Studia Islamika, Vol. 5, No. -i, 1998
Suryanta
158
tilan di suztu lembdga tekstil punerinuh. Di Bandung ia tingal di rumah pendii Perwtuan kkm (Persis), Muhammad Junus. Di sinilah anpa sengaja Hassan mmdapatkan dirinya fuada di pusat lingkaran kegatan keagamaan. Hassan bemudian memutuskan untuk meningalkan prosalah seorang
fainya
sebagai pedagang
dan, berhzt dukungan teman dan
saud"ara-sau-
daranya, Hassan mengabdikan dirinyapada bidang dgdmd di lingkungan Persis.
Dmi gambaran di atas,pubahan danpmbmtukan pemikiran
keaga-
rnaan pa^da diri A. Hassan tidak bisa disimpulkan secdrd tegd.s. Seaaktu di Singapura, Hassan merndng mendcngar pdebatin antara Kamu Tua (tradisionalis) dengan Kaum Muda (modnnis) Bahkan ayahnya dikenal sangat de kat beberapa tokoh \Yahabilang knap kali diangap sebagai pndukung
Kaum Muda-asal India di kou ini. Teupi alahnla tidak pernah mengdjaknya memasuki lingkungan gerakan Kaum Muda, Narnun di Singapura inilah A. Hassan mengmal bubagai pmikiran modernis Muslim melalui bebuapa publikni yang diikutiny* al-Manar dari Kairo (meskipun isinya tidzk bisa dipahami sepenuhnya), al-Imam dari Singapura, al-Murrrir dari Padzng, dan beberapa buku yang ditulis
o leh Ahmad Soorkatti, pmbaharu Al-Irsyad. Dengan dzmikian, berbagai informasi dnn sumber pemikiran-pemikiran baru ini turut membmtuk pandangan-pandangan
dzn
pmdii
keagarnaan A, Hassan,
Prinsip pemikiran kcagamaan A. Hassan menyerupai kzum purianrnodemis umumnya, yakni: mengembalikan masalah agama kepada "pokok
agarna"-al-Qur'an dan Hadits. Karena itu, bermacam-mdcdm traktik keagamaan yangtidak terdapat dakm keduzpokok itu harus ditinggalkan. se bagai c o n toh, A. H assan m e n o kk pemakainn ushal li keti kz * t m iki th olat, bacaan wa bi hamdihi dakm tabih ruku'dan sujud, dan bacaan sawidina dalam penyebuun shakuat Nabi. Argumennya adatah bahwa tidak ditem ukan dalildalil yang mensyahhan hal tersebut. Karena pandangan
kcagamaan yang langsung berhadapan dengan prak. tik urnurn masyaraknt, Hassan kemudian dikcnal sebagai tokoh pembaharu yang kontroaersial. Bahkan uaktu memberikan ceramah di Singapwra, rnasyarakat Muslim di k:aa itu goncang akibat pandangan A. Hassan yang rnmyaukzn tidak diperlukannya rnazhab dakrn beragama- A. Hassan kimudian mendapat pingatan dari pemerinwh kolonial untuk ridak merusak h.ercnwaman maEdrdkat Singapura. Sekin itu, cdrd yang digunakannya untuk rnenyebarkzn pemikirannya juga terkadang memancing sikapsi.kap e.rnosional. sebagai contoh adalah kcbiasaan A. Hassan mmgundaig debat keagamaan mmyan gkut fubagai masalah, dan tulisan-tulisanryoy* g
berndda oolernis.
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