Hasan Bandunj: al-Mufakir al-Faqih al-Muthir li Jidal

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INDONESIAN

_{JOURNAL FOR ISLAMIC STUDIES} VolumeS, Number3, 1998

THE ORIGIN OF THE ISLAMIC REFORM MOVEMENT

IN MINANGKABAU: LI FE AND THOUGHT 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 TO THE STUDY OF FA TWA

Amiq

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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 H md rd 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 ISLAMII<A (ISSN 0215·0492) is a journal published quarterly by tire /nstrtul Axomn Islam Negai (lAIN, the Stolt ｬｮｾｬｬｴｵＯ･＠ for Islamic Studies) Syarif Hrdoyotu/lalz, /tzkarltr IS TT DEPPEN No. 129/SK/DIT/EN/PPG/STTfl976) and sponsored by the Drpartment Of Religzous Affiurs of tilt Rcl'ublic of lndo11esro. II specra/zus 111 Indotzesiall

f<;ta/IIIC studres, a11d 1s wtended to commumcnte original researches a11d current issues 011 tltt' ｾＢ｢ｦ･｣ｬ＠ T111s fo>urnnl warmly tc•elcomes contrrbutioliS from scholars of related dzsc1·

ｊＧｬｬｬｬ･ｾ＠

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Sri Suyanta

Hasan Bandunj: al-Mufakir al-Faq1h

al-Muth!r

li

Jidal

Abstract: As has been commonly experienced in Muslim societzes, r:he

mod-ernist Muslim mO'vement in fndonesil:t mitittlly concentrated irs efforts on ntual matters. As such a movement of religiov.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 of refonn movement were strongly motivated to eradicate many common religious practices. As a consequence, the ·very idea of newness 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

weif-known for conmn'e'YSial ideas and polermcal rhezoric. His thoughts ha:ue en-nched the dh.:ersity of JndonesU:tn Islamic practices and traditions and, to some extent, have also contributed to the very creation of Islamic modernism in thzs country, particularly within the field of !s!amic law.

ft is difficult to trace social background and delineate the influences re-sponsible 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 of a modest and religious Malay family from

Sura-｢ｾ＠ East java. HasSttn himself never completed his primary education, as he began to 'Work at age twelve in order to help his parents in earning the

fami-ｬｹｾ＠ 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 of a textile shop which was owned by his uncle, and here he met Eakih Hasyim, an Islamic religious leader of the W ahhabi 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 of the

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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 of his friends dnd jdmily in Surabaya, he ､ｾﾷｯｴ･､＠ himself to religious

activities in Persatuan Islam.

This event, however, does not ｾｮﾷｯｶｩ､･＠ sufficient infonnation about the

｣ｨ｡ｲ｡｣ｴｾｩｳｴｩ｣ｳ＠ of Hassan'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 of the debates between the Kaum Tua (traditionalists} and the

Kaum Muda {tnodernists) groups of Indonesian Muslims. His father was

re-ported to have been weLl-acquainted with Muslim leaders of the W ahhabi school who ｾﾷ･＠ closely associated with the supporters ofK.aum Muda. How-ever, he ｮｾＭ･ｲ＠ 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 of Cairo, al-Imam of Singapore, al-Munir ofPadang. West Sumatra, and books written by Ahmad Soorkatti, the founder of modernist organization, al-!rsyad. 7he ideas contained in these publications are likely to have had a strong influence on the direction of Hassan's intellectual journey in later days.

7he main line of Hassan'S religious thought clearly resembles that of the

ｰｵｲｩｴ｡ｮＭｭｯ､ｾｲｮｩｳｴ＠ religious pattern of orthodoxy. He was of the OJnnion d?at

all religious thoughts and practices should be referred to the main sources of islam 1 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 reject-ed the use of the words usalll, wa bi hamdihi and sayyidina during salah

ffm:ryer} since the legalfoundaJ:ion of such usages could not be found in the ｑＺｾｲｴｴｮ＠

and Hadtth. However, almost all of his indonesian Muslim contemporaries 'IJJ'ere accustomed to the usage of these 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. Un-avoidably, 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 of conducting 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.

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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 meng-ubah pandangttn dan praktik-praktik keagamaan tradisional. Misalnya, ber-bagai praktik keagamaan yang seringkali digo/ongkan ke dalam bid'ah, ta-khayul dan kburafat. Maka tidak jarang suatu gerakan ｰ･ｭ｢｡ｨ｡ｮｾ｡ｮ＠

mengandung resiko timbu/nya goncangan-goncangan so sial bagi masyarakat luas. Apa.lagi jika gerakan tersebut berbencukpemikiran yang bersifat po· lemik.

A. Hassan Ban dung merupakan saltth seorangpembaha·n.t modern is yang dikenal dengan nkapnya yang kontroversial dan polemis. Tulisan yang meng-gambarkan biografi intelektual A. Hassan ini, khususnya dalam kaitan pemikiran fikh, dimaksudka.n untuk melihat kekayaan khazanah pemikir-an modern dalam Islam Indonesia.

Adalahsangatsulituntukmelttcakpengamhacaupun !atarbelakangycmg membemuk sikap dan pemikiran keagamaan A. Hassan. Lahir di Singapu-ra pada 1887, Hassan beSingapu-rasal dari kelwrga campu}·an Malttyu-lndia. Ayah-nya, Ahmad, juga bernama Sinna Vappu Mericar, adalah seorang Tamil yang mendalami agama dan berm in at besar di dunia sastra Tamil. Sedang-kan ibunya berasaf dari keluarga sede1·hana di SuYabaya dan sangat taat

beragama.

Hassan sendiri tidak pernah menyelesaikan sekolah dasarnya. Ia ｢･ｫ･ｾｪ｡＠

mencari nafkah membantu kedtta orangtuanyasemenjak usia 12 tahun, tetapi ia menda/ami pelajaran agama secara privat dan berusaha menguasai ba-hasa Arab. Dari rabun 1910 sampai 1921) Hassan bekerja di ｢･ｾﾷ｢｡ｧ｡ｩ＠ｴ･ｭｰ｡ｾ＠

di Singapura seperti menjadi pengajar agan14, pedagangtekstil) agen penjua/an es, jum ｴｺｾｬｩｳ＠ 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 aga-nul yang memiliki pandangan-pandangan keagamattn Wahabi, Fakih Hasyim.

ｔｩ､｡ｫ｢･ｾﾷ｡ｰｴｴｬ｡ｭ｡Ｌ＠ iapergike Bandurzg untukmempelaja;i

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tilan di suatu lembaga cekstil pemerinttth. Di Bandung 1a tznggal dz rumah salah seorang pendiri Persatuan Islam (Persis), M11ham mad ]umts. Di sin ilah tanpasengajaHassan mendapatkan dirinya beradadi pusat lingkaran kegzat· an keagamaan. Hassan kemudian memutuskan untuk meninggalkan pro-fosinya sebagai pedagang d;an, berkat dukungan teman dan sattdara-sau-daranya, 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 san gat dekat beberapa tokoh W ahabi- yang kerap kali dianggap sebagai pendtJI:umg Kaum Muda- asal India di kota ini. Tetapi rqahnya tidak pemah menga-jaknya 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 Ｈｬｮ･ｳｫｺｰｾｴｮ＠ 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 puritan-modernis 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 sha-lat, bacaan wa bi hamdihi dalam tasbih ruku' dan sujud, dan bacaan

Slyy-idina dalam penyebutan shalawat Nam. Argumennya adalah bahwa n·dak

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Hasan Bandunj: al-Mufakir al-Faqih al-Muthir li Jidal

INDONESIAN

THE ORIGIN OF THE ISLAMIC REFORM MOVEMENT

SI1JDIA.JSIAMIKA

EDITORS

Sri Suyanta

Suyanta

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