sign in sign up
<<
Home , Abdul Karim Amrullah, Adat, Amir Hamzah, Hamka, Kuntowijoyo, Muhammadiyah

2nd International Conference on History Education 2018

HAMKA: THE FATHER FIGURE MISSING IN ’S NATIONAL HISTORY EDUCATION

Akmal (UI) Jl. Margonda Raya, Depok [email protected]

Abstract is a prominent historical figure in Indonesia. Passed away in 1981, his thoughts are still influential in today’s age. A versatile writer, a novelist who produces classic works in the history of , a journalist whose careers skyrocketed to become an editor, an important figure who was accepted in many communities, a dedicated educator, a well respected politician, a strong advocate of , one of the few Indonesian original mufassir and an who received acknowledgements from the global Islamic community, Hamka had not yet received the proper treatment that he truly deserves in the national history. This paper attempts to outline the important contributions Hamka has given by examining his works and his involvement in many areas, and argues whether studying Hamka's biography should be included in the curriculum to support character education or not. Keywords: Hamka, ulama, Indonesia, history, national hero, biographical study, education Introduction , , and stretched to As a prominent figure in Indonesia’s na- every corner of Indonesia, neighboring coun- tional history, the contribution of Haji Abdul tries such as and , and even Malik Karim Amrullah (better known as to . Hamka, 1908-1981) is undoubtedly significant. Even with such a flashy portfolio, the The title of a national hero presented to him in young generation of Indonesia in the twenty- 2011 was a truthful testimony to his services to first century does not recognize him much, his country, as much as it is unfortunate, due to except maybe his name. Over the years, his the long period (thirty years after he passed works, which have numbered over a hundred away) of waiting for that presentation. Buya books, have not been republished in Indonesia, Hamka1 is known as a multitalented character; until Gema Insani Press (GIP) began doing so a writer, a journalist, a novelist, an editor, an in 2014. Among those many important works, orator, a teacher, an opinion leader, a politician, many people these days can only mention a few a religious leader, a philosopher, an advocate of his novels. of tashawwuf2 and also a mufassir3. His name Researches on Hamka's works are is widely known to all over the country, from generally limited to specific aspects. In the his hometown in Maninjau, West , to field of historical studies, Arif Pradono's thesis entitled Konsep Negara dalam Pemikiran 1“Buya" is derived from , its literal meaning Hamka 1950-1959 seems to be dealing with his is "Father". This term is also commonly used, struggle in rejecting communism and especially in , to name a great scholar secularism, the 1955 Indonesia’s Legislative or ulama who is highly respected because of the Election and a long series of Konstituante depth of his knowledge. assembly that discussed the basic ideology of 2Tashawwuf is a discipline to purify the soul, to Indonesia. Heri Herdiawanto, in his thesis develop the inner self, and to obtain eternal entitled Islam dan Negara dalam Perdebatan happiness. Also known as tazkiyatunnafs di Dewan Konstituante (1956-1959): Kajian (purification of the soul). Pemikiran Politik Hamka, dove deeper on the 3Mufassir is a person who possess the knowledge needed to interpret (tafsir) verses in the Al-Qur’an. events of the Konstituante assembly,

41 2nd International Conference on History Education 2018 capturing Hamka’s political ideas presented in movements that are also characterized by those series. Kholisuddin, in his thesis, titled tashawwuf, one which is very well represented Toleransi Agama dalam Al-Qur’an: Kajian by Hamka himself. Tematik Tafsir Al-Azhar karya Hamka, In neighboring countries, especially attempts to deal with some themes found in Malaysia, Hamka's thoughts are still widely Tafsir Al-Azhar. Sarah Larasati Mantovani, in discussed every year. In 2010, for example, the her thesis research at the Muhammadiyah National University of Malaysia (UKM) held University of (UMS), titled the Seminar Serantau Seabad Buya Hamka. In Pemikiran Haji Abdul Malik Karim Amrullah 2018, Seminar Pemikiran Buya Hamka: Fiqh (Hamka) Tentang Partisipasi Politik Ta’ayyush dalam Pembinaan Budaya & Perempuan di Indonesia (1949-1963). The Bangsa was held in Malaysia, initiated by author himself, in his earlier study at Ibn several organizations. In Indonesia, the Khaldun University (UIKA), Bogor, has Institute for the Study of Islamic Thought and reviewed Hamka's framework of thinking Civilizations (INSISTS) held Seminar Sehari about religious tolerance and compared it with Warisan Intelektual & Keulamaan Buya various concepts of religious pluralism in a Hamka in 2017, while YPI Al-Azhar held thesis entitled Studi Komparatif Seminar Nasional Membedah Pemikiran Buya Pluralisme Agama dengan Konsep Hubungan Hamka in 2018. Antar Umat Beragama dalam Pemikiran Quite a lot of popular works discussing Hamka. Hamka's biography have been published Many other researches on Hamka ex- recently, including the book entitled Kisah- plores his works as a novelist. At the University kisah Abadi Bersama Ayahku Hamka, written of Indonesia (UI), for example, we can find by Irfan Hamka. Pribadi dan Martabat Buya quite a lot of research of this kind. Among them Prof. Dr. Hamka by Rusydi Hamka can also be is the study of Junus entitled classified as a biographical work, although the Hamka Sebagai Pengarang Roman, which ex- book’s narrative does not follow the plores this theme in general. Ramadhan chronological system as is usually the case with Syukur, in his research entitled Problema biographies. Yanuardi Syukur & Arlen Ara Jar Kawin dalam Empat Novel wrote Buya Hamka: Memoar Perjalanan Hamka, focuses on Hamka's criticisms on mar- Hidup Sang Ulama, while James R. Rush riage according to Minangkabau traditions as wrote Hamka’s Great Story: A Master Writer’s shown in four of his novels, while Silvi Riana Vision of Islam for Modern Indonesia. Putri’s Kritik Atas Kekuasaan Mamak Even though there have been a number Terhadap Kemenakan dalam ‘Didjemput of careful studies here and there regarding Mamaknja’ oleh Hamka specifically high- Hamka's contributions, in reality, Hamka's lighted Hamka's criticism on family relations in name is still absent from the history textbooks Minangkabau traditions in one of his novel. being read in schools. This was a rather serious The influence of Al-Manfaluti on Hamka's matter, since, as is widely known, there is a works was explored by Zusiyanah in his re- close relationship between history, culture, and search, Pengaruh Karya Al-Manfaluti philosophy. To recognize its culture, a nation is Terhadap Karya Hamka: Suatu Analisis required to study its history. The relationship Banding. between history and philosophy has long been Interestingly, for foreign researchers, it explained by Dionysius of Halicarnassus seems that Hamka still attracts a lot of through his most famous expression, “History attention, leading to deeper studies. Jeffrey is philosophy teaching with examples.” By Hadler, for example, has written the paper teaching history to the next generation, entitled “Home, Fatherhood, Succession: essentially, we are inheriting values. Three Generations of Amrullahs in Twentieth- Century Indonesia” to explore the relationship 4Salafi is a term referred to a movement which seeks and inheritance that occurred for three to purify Islam by assigning itself to the examples of generations in the Hamka family. Julia Day the Prophet saw, his companions, the Howell wrote the paper entitled “Indonesia's second and the third generations of the Prophet’s Salafist Sufis” to explain a rather unique followers. phenomenon of salafi-styled4 purification

42 2nd International Conference on History Education 2018

Biographical Study and Character Education Research Methods The relationship between history, To achieve the objectives of this study, especially biographical studies, with character the author conducted a literature study of education, is not difficult to explain. According Hamka's works and notes regarding him by to , history is a science that others. Hamka's works shall be the primary studies humans and something that has a social references because, through these works, we significance.5 Thus, assessing the profile and can better recognize his thoughts. The notes contribution of someone who has a great from other people can be an additional influence on society is indeed an important part reference for events not told or specified by of history. Kuntowijoyo gave a special note for Hamka, or as additional analytical materials. biographical studies, stated that biographical The research will be carried out writing is mostly not done by historians, but according to four frameworks, namely: (1) rather by journalists, so it is often not character and personal life, (2) work, (3) accompanied by traceable references.6 Thus, organizational activities, and (4) conflicts of historians need to take more part in this thought with other parties. Using these four particular subject. frameworks, the author hopes to produce a One of the uses of history is for moral comprehensive description of Hamka’s figure. education, although history should not be Conclusions shall be made in the form of an treated as black and white and must always be assessment of Hamka's contributions as a faithful to the facts.7 Thus, a biographical study historical figure in Indonesia, and the has a strategic role in character education. This worthiness of this figure to be specifically statement can be further explained by the fact studied in history education in schools. that has been understood widely that one of the best methods for learning good character is by Discussion imitating it from great figures in history. 1. Character and Personal Life In addition to providing exemplary, the Born with the name Abdul Malik, biographical study also offer another obvious Hamka comes from a quite famous family in benefit, namely to understand the larger Minangkabau. His father, Haji Abdul Karim context of history. This is true because the life Amrullah (1879-1945), better known as Haji of every historical actor is a fragment of a Rasul, was a great scholar, and his ancestors greater history. By examining the biographies could be traced to the times of the Paderi War.9 of these historical actors, we can understand Haji Rasul was a favorite student of Shaykh the historical context more comprehensively.8 Ahmad Khatib al-Minangkabawi (1860-1916), These sorts of benefits will be briefly discussed a Minang descendant who became the Imam of at the end of the paper. the Grand Mosque (Masjidil Haram), also the This paper was prepared as an effort to teacher of two other great Indonesian scholars, place Buya Hamka in his rightful position in namely KH. (1868-1923) and the Indonesian’s national history. Hopefully, KH. Hasyim Asy’ari (1875-1947). Haji Rasul matters described here can be taken into was also the founder of Sumatra Thawalib and consideration to include Hamka in the the central figure of Muhammadiyah in West curriculum of history education as an effort to Sumatra.10 take lessons from Hamka’s character and life. In his childhood, even though he was always a bright child, Hamka was actually-

9Hamka described this genealogy rather thoroughly 5Kuntowijoyo, Pengantar Ilmu Sejarah, Yogya- in the chapter “Nenek Moyang Ayahku" from the karta: Tiara Wacana, 2013, p. 10-13. Kuntowijoyo book Ayahku. See Hamka, Ayahku, : Penerbit noted that humans and things that have a social sig- Djajamurni, 1967, p. 36-56. nificance are two of four subjects that are discussed 10Haji Rasul’s character practically shaped the in History. The other two subjects are time and Sumatra Thawalib and the West Sumatra’s something specific, particular, and detailed. Muhammadiyah. Murni Djamal discussed this in his 6Ibid, p. 68. dissertation. See Murni Djamal, Dr. H. Abdul Karim 7Ibid, p. 20. Amrullah: Pengaruhnya dalam Gerakan 8Kuntowijoyo, Metodologi Sejarah, : Pembaruan Islam di Minangkabau pada Awal Abad Tiara Wacana, 2003, p. 203. ke- 20, Leiden-Jakarta: INIS, 2002.

43 2nd International Conference on History Education 2018 rather naughty and reckless. He likes to play far had lived for a few months in . from home, sometimes even fighting with his When Haji Rasul finally met his son, he treated friends, like all boys do. His sociable manner him quite differently than he used to. After this makes it easy for him to make friends.11 father and son reunited, Hamka noted that at At home, Hamka found a rather that time he felt fully loved by his father. He contrasting condition. He claimed to be received a robe and turban from the father, as a somewhat distant from his father, who was symbol of respect and inheritance.15 often too busy for him. The hardest ordeal To mend his father's broken heart experienced by Hamka during this period is the because of the loss due to the earthquake in divorce of his parents.12 Panjang, Hamka agreed to marry the A young man with an independent girl of his father’s choice. Her name is Siti personality and full of ideas, Hamka, at the age Raham. Although he initially married just to of twelve, has worked in a public library, only please his father, Hamka later admitted that his to help accommodate his passion to read as father's choice was right, and he felt very many books as he can enjoy.13 This great indebted to his faithful wife. The marriage was reading habit gave him a very broad personal held in 1929; Hamka was 21, and Siti Raham insight; he enjoyed reading local fiction literary was 15.16 They have twelve children, two of books to Western philosophy and tashawwuf whom passed away at a toddler’s age. Hamka’s from the Middle East. All of these references second marriage with Siti Khadijah was in also enrich Hamka's future works. Meanwhile, 1973, one year after Siti Raham passed away. he continued to study from several scholars, of His second marriage was encouraged by his course, especially his father. own children.17 Hamka grew up observing the busy life In his youth, Hamka had become a of Haji Rasul. When his father attended an brilliant figure with very broad relations. He international conference in , Egypt, in was actively involved in the midst of the 1926, Hamka had his plan to occupy himself. struggle for influence between the Kaum Tuo After finishing his business in Egypt, Haji and the Kaum Mudo at that time.18 Hamka Rasul stopped by in and then toured all witnessed the growth of Sumatra Thawalib as over Sumatera. When he was in Sibolga, he the most influential institution in bringing heard the news of a major earthquake in modern education into this era, and he also Padang Panjang, and he hurried back home to observed how the school, which directly witness how the earthquake has shattered that supervised by Haji Rasul, was infiltrated by town, destroyed many houses and schools, external thoughts and ideologies such as including the properties of his relatives and Ahmadiyah and communism.19 In the end, Haji friends.14 He then discovered that, while he was Rasul’s ideas of reformation were fully in Egypt, Hamka had left his hometown to go facilitated by the presence of Muhammadiyah; on a pilgrimage on his own. This was the point when Haji Rasul realized that this 15 particular child was rather special. There was a Hamka, Kenang-kenangan Hidup (Buku Satu), p. 148-152, and Rusydi Hamka, Pribadi dan Martabat great sense of respect and hope for Hamka, even Buya Prof. Dr. Hamka, Jakarta: Pustaka Panjimas, though Haji Rasul still had to wait longer to 1981, p. 18-19. meet his son. After returning from the Hajj, 16Rusydi Hamka, Pribadi dan Martabat, p. 20. Hamka did not go directly to his hometown but 17Ibid, p. 32. 18‘Kaum Tuo’, literally means ‘Old School’, is a group 11A rather lengthy description of Hamka’s of conservative who tried to keep the childhood can be found in the first chapter of his traditional way of teaching. ‘Kaum Mudo’, on the book, Kenang-kenangan Hidup. See Hamka, other side, literally means ‘New School’, is a group Kenang-kenangan Hidup (Buku Satu), Jakarta: Balai of ulamas who promoted the reformed ways of Pustaka, 2015, p. 1-57. teaching. 12Hamka described his family conditions, especially 19Hamka, Ayahku, p. 126-134. Hamka also discussed his relationship with his father in both Ayahku and about Ahmadiyah in his book, Pelajaran Agama Kenang-kenangan Hidup. Islam. See Hamka, Pelajaran Agama Islam, 13Hamka, Kenang-kenangan Hidup (Buku Satu), p. Jakarta: Penerbit Bulan Bintang, 1996, 245-263. 55-57. Haji Rasul wrote a book specifically to refute 14Hamka, Ayahku, p. 145-147. Ahmadiyah, entitled Alqawlush-Shahih.

44 2nd International Conference on History Education 2018 a movement that came from . At a young cooperative attitude of Hamka became a age, Hamka had led the Muhammadiyah in serious problem for him, because some who Padang Panjang, while Haji Rasul became a did not like him later dubbed him as Japanese sort of spiritual leader for all Muhammadiyah collaborator and a traitor to his people.22 After members in West Sumatra, although he had the death of Haji Rasul, Hamka became a never accepted an official position from national figure on his right. During the chaos of Muhammadiyah. Muhammadiyah in West the Physical Revolution (1945-1949), Hamka Sumatra itself was influenced greatly by Haji was one of the prominent young leaders of Rasul’s traits that it developed quite a different West Sumatra. He continued to move in and character from the parent organization on Java. out of the forest and coordinated with the While the Muhammadiyah in Java took a Minangkabau guerrillas.23 cooperative position with the Dutch, the Masyumi later became a channel for Muhammadiyah in West Sumatra was Hamka's political aspiration, although he considered a radical movement because it did claimed that he was not interested in politics. not hesitate to declare its rejection to the rules After the 1955 Election, Hamka became a made by the Colonial government which were member of the Konstituante, and later became considered detrimental to the Minangkabau one of the main spokespersons of Masyumi in community. The most obvious example, in this promoting Islam as the foundation of the state case, is the strict refusal of Haji Rasul to the in the Konstituante Assembly. In this episode Guru Ordonnantie, which he delivered openly of his life, Hamka often exchanged arguments in an official forum. In the end, the Dutch gave harshly with figures from the Communist Party up on enforcing this rule in West Sumatra, of Indonesia (PKI).24 After President Soekarno because Haji Rasul managed to ignite the (1901-1970) dissolved the Konstituante, emotions of the majority of the ulamas and carrying out a system known as ‘Demokrasi invited them to participate by declaring their Terpimpin’, dissolved Masyumi and worked rejections.20 closely with PKI, Hamka increased his attacks When the Japanese came and drove the on Soekarno. His attacks on secularism and Dutch away, Hamka was quite sympathetic. At communism prevailed in the era of Orde that time, Hamka was not the only one who was Baru.25 being sympathetic to . The reason is, After the dissolution of Masyumi, one Japan came up with the slogan as ‘an older of the focus of Hamka’s activities (besides con- brother’ to fellow Asians who were tinuing to write articles and books) was at the embarrassed by the dominance of Western Grand Mosque of , located in nations. The ousting of the Dutch who had been front of his own home. In 1958, he received an- sticking their colonialism for years in this country was seen, at first, as a glimmer of hope 22Rusydi Hamka, Pribadi dan Martabat, p. 43. by . Also, Japan also prepares 23Rusydi Hamka, Pribadi dan Martabat, p. 79-83. Indonesian youth with military training, and See also a fragment of Hamka’s experience in the even tried to approach the ulamas. Haji Rasul Revolution, in Hamka, Pelajaran Agama Islam, p. is one of the scholars who received an 110-116. 24 invitation from the Japanese authority to a Two of Hamka’s speeches in the Konstituante gathering. However, on that particular Assembly, “Islam Sebagai Dasar Negara” and “Urat Tunggang ”, can be seen in the book occasion, Haji Rasul showed his firm attitude entitled Debat Dasar Negara Islam dan Pancasila. by refusing to bow (resembling the movement See Yusran R. (ed.), Debat Dasar Negara Islam of ruku’ in a shalat/prayer) towards the dan Pancasila, Jakarta: Pustaka Panjimas, 2001, p. Japanese Imperial Palace.21 This proves that 97-165. even in his cooperative stance, he managed to 25Hamka wrote many articles for the Panji keep his distance from the Japanese; the Masyarakat magazine which condemned attitude that was most likely followed by other secularism and communism. One of the most scholars, including Hamka. However, this harshest article in that category is “Pancasilais Munafik”, in which he attacked Dr. Soebandrio and Yusuf Muda Dalam; both are important figures in the 20Murni Djamal, Dr. H. , p. Orde Lama era. Hamka’s articles published in 106-114. Panji Masyarakat later collected and published as a 21Hamka, Ayahku, p. 192-194. book titled Dari Hati ke Hati.

45 2nd International Conference on History Education 2018 invitation to deliver a speech at Al-Azhar Uni- him in his last days, Hamka continued to pray versity, Cairo, Egypt, in which he described the five times a day, even though the high-dosed influence of 's thoughts on sedative given to him caused him to continue to in Indonesia. The speech was so mov- be unconscious. In every prayer time, he awoke ing that Al-Azhar University then decided to to perform shalat.31 give Hamka an honorary doctorate degree.26 Following his death, Hamka's body was After Hamka received the honorary taken to his final resting place accompanied by doctorate degree in 1960, he focused on teach- thousands of people. A mass of people, in ve- ing in the Masjid, which was already renamed hicles as well as on foot, marched three kilo- as the Al-Azhar Grand Mosque after the visit meters long, accompanied his body from the by Syaykh Mahmoud Syaltout (1893-1963), Al-Azhar Grand Mosque to Tanah Kusir Public the Grand Syaykh of Al-Azhar. Four years Cemetary.32 later, after he delivered a morning class in January 27th, 1964, Hamka was arrested on a 2. His Works charge of conspiracy to kill President Hamka's writings flowed along the path Soekarno. Without any trials, Hamka was de- of his life. This also applies to his novels. The tained in the 1964-1966 period. Hamka was novel Merantau Ke Deli, for example, was finally out of detainment after the Soekarno’s written when Hamka stayed for a while in regime collapsed.27 Although his path had North Sumatera. Readers will also be able to strayed so far from Soekarno’s, but when easily see that Tenggelamnya Kapal Van Der Soekarno died, Hamka agreed to lead the Wijck, whose main character is a Minangkabau funeral prayers for him.28 man who migrated to Makassar, was somewhat Hamka's forgiving nature was also inspired his own life. In addition to these two apparent in his attitude towards Pramoedya works, there is still one more novel that is quite Ananta Toer's (1952-2006) daughter who came concise but is considered a classic Indonesian with her then-future husband who wished to literary work, namely Di Bawah Lindungan embrace Islam. Although Pram and PKI had Ka'bah. Hamka also wrote several short sto- hurt Hamka severely in the past, it did not pre- ries, including those collected in the book Di vent him from giving proper guidance to Pram's Dalam Lembah Kehidupan. The stories in the then-future son-in-law.29 book, according to Hamka himself, inspired by At the beginning of the Orde Baru era, real stories (or tragedies) he collected from var- President Soeharto (1921- 2008) specifically ious places. There are Also several novels such expressed his intention to establish Indonesia’s as Menunggu Beduk Berbunyi and Dijemput Ulama Association (MUI) as a partner to the Mamaknya, and also the novel Tuan Direktur, government and asked Hamka to lead the or- which is considered rather different from the ganization. This offer was then accepted by others because the story is not related to Hamka. However, when MUI issued its fatwa Minangkabau customs. regarding the prohibition for a Muslim to par- In his fictional works, Hamka often in- ticipate in a Christmas celebration, Hamka was serts his criticisms on Minangkabau customs at again under pressure from the authorities. that time, which not only has not been fully in Hamka responded by resigning rather than be line with the syari’at, but also proved to be a forced to revoke the fatwa.30Two months later, problem to the society itself. As a young man on July 24th, 1981, Buya Hamka passed away. with his chest full of the spirit of reformation, Based on the testimonies of a nurse who treated criticism of the custom is often also launched through his non-fictional works. In the book 26Hamka, Tafsir Al-Azhar (Juzu’ I), Jakarta: Pustaka Islam dan Adat Minangkabau, Hamka pre- Panjimas, 2007, p. 57-61. sented his criticism of the heritage law and the- 27Hamka, Tafsir Al-Azhar (Juzu’ I), p. 66-77. See also Rusydi Hamka, Pribadi dan Martabat, p. 25-29. See also Hamka’s personal notes from behind the 31Ibid, p. 203. bars, also in Rusydi Hamka, Pribadi dan Martabat, p. 32Articles regarding the passing of Hamka was 209- 235. collected and published by Pustaka Panjimas as a 28Rusydi Hamka, Pribadi dan Martabat, p. 71. book, entitled Perjalanan Terakhir Buya Hamka. 29Ibid, p. 71-72. 30Ibid, p. 189-197.

46 2nd International Conference on History Education 2018 family life in Minangkabau at that time.33 In the writings that strongly denied secularism, in- end, the reformation that Hamka had always cluding among which the arguments against wanted finally realized in Kongres Adat the ideas of secularization by Nurcholish Minangkabau in , in 1952.34 The Madjid (1939-2005) in the 70s.38 In the same conference then further enhanced the applica- book, Hamka praised some Islamic movement tion of syari’at in Minangkabau customs, leaders such as Muhammad Iqbal (1877-1938), bringing it closer to the implementation of the Hasan Al-Banna (1906-1949), Sayyid Quthb slogan 'Adaik Basandi Syarak, Syarak Basandi (1906-1966) and Abul A’la Al-Maududi Kitabullah'.35 (1903- 1979).39 In the book Ghirah: Cemburu Throughout his life, Hamka has written Karena , Hamka also stated his rejection at least three biographies; two of which he of secularism or the 'religious neutrality' he wrote in the adjacent period, namely the deemed as an attempt to undermine the Muslim biography of Haji Rasul and his biography. The ghirah. According to Hamka, ghirah is the first was given the title of Ayahku, while the source of the power of the people in expelling second was entitled Kenang-kenangan Hidup. the invaders.40 Other books that are also widely The book Ayahku is often used as a primary ref- known including Iman dan Amal Shaleh, Lem- erence in discussing the history of the life of baga Hikmat, Kedudukan Perempuan dalam Haji Rasul, while Kenang-kenangan Hidup Islam, Akhlaqul Karimah, and Prinsip dan Ke- does not receive that much attention, because bijaksanaan Da’wah Islam. this autobiography was written by Hamka Hamka also wrote a tetralogy known as when he had not reached the peak of his ca- Mutiara Filsafat, comprising four books, titled reer.36 Another biographical work that Hamka Tasauf Modern, Falsafah Hidup, Lembaga wrote was the book entitled Said Jamaluddin Hidup, and Lembaga Budi. In a specific theme Al-Afghani. of tashawwuf, Hamka also wrote books such as If Hamka’s short articles are to be col- Renungan Tasauf, Tasauf: Perkembangan dan lected, it will produce volumes of books. Books Pemurniannya, and Tasauf: Dari Abad ke like Pandangan Hidup Muslim, Dari Hati ke Abad.41 Hati and Hamka Membahas Soal-soal Islam Hamka's greatest work, which places are examples of such collection made up of him in a position rarely achieved by other Hamka’s short articles previously published in scholars, is the Tafsir Al-Azhar. Much of this various media. There is also a collection of complete interpretation of the Qur'an was writ- writings dedicated to young readers, such as ten when he was imprisoned for two years in Dari Lembah Cita-cita.37 the Orde Lama era. According to Hamka’s re- As an ulama, it can be said that all books marks, when he was imprisoned, he could en- written by Hamka are based on Islamic teach- joy his time to worship Allah and focus on writ- ings. Pelajaran Agama Islam, for example, dis- ing Tafsir Al-Azhar.42 According to Hamka, cusses The Pillars of Faith in depth, and the dis- Tafsir Al-Azhar was influenced by many other cussion is poured into more than four hundred similar books. Two of the books that greatly in- pages. Studi Islam contains a number of his fluenced Hamka is Tafsir Al-Manar by Rasyid Ridha (1865-1935) and Fi Zhilalil Qur’an by 43 33Hamka, Islam dan Adat Minangkabau, Jakarta: Sayyid Quthb.

Pustaka Panjimas, 1984, p. 23-70. 38 34Ibid, p. 3-5. Hamka, Studi Islam, Jakarta: Pustaka Panjimas, 35Literally means “the (Minangkabau) traditions are 1982, p. 26-29. 39Ibid, p. 23. based on syari’at, and the syari’at is based on 40 Kitabullah (Al-Qur’an)”. Hamka, Ghirah: Cemburu Karena Allah, Depok: Gema Insani Press, 2015, p. 47-73. 36Jeffrey Hadler discussed the two biographies 41Hamka’s interest in tashawwuf is actually rather inter- (Ayahku and Kenang-kenangan Hidup) in one of his esting (if not puzzling), since most Muhammadiyah papers. See Jeffrey Hadler, “Home, Fatherhood, scholars are known to give more attention to purifica- Succession: Three Generations of Amrullahs in tion, and tends to part ways with the sufis. See Julia Twentieth-Century Indonesia”, Indonesia, no.65, Day Howell, “Indonesia’s Salafist Sufis”, Modern 1998, p.123–154, JSTOR, www.jstor.org/stable Asian Studies 44, no. 5 (2010): 1029-1051, /3351407. https://www.jstor.org/stable/40926540 37Hamka, Dari Lembah Cita-cita, Jakarta: Penerbit 42Hamka, Tafsir Al-Azhar (Juzu’ I), p. 72. Bulan Bintang, 1982, p. 7. 43Ibid, p. 55.

47

2nd International Conference on History Education 2018

3. His Organizational Activities important issues in his days and the In his youth, Hamka studied from significance of his presence in those eras. many figures, most importantly, of course, is In his youth, Hamka was actively his father. Hamka, along with his father, helped involved in several conflicts. Because Haji to raise Sumatra Thawalib. The closeness of Rasul was such a dominant figure, Hamka was Haji Rasul to the Muhammadiyah movement not in the leading position. However, his active was later continued by Hamka. In 1928, Hamka involvement can at least be seen from his lead the Muhammadiyah branch in Padang activities in important organizations such as Panjang. Hamka's career in Muhammadiyah Sumatra Thawalib and Muhammadiyah, and continued to rise as a consul in Makassar, one also through his works. of the Muhammadiyah leaders in West As part of the Kaum Mudo movement, Sumatra, and eventually become an adviser to Haji Rasul massively campaigned for Islamic the Pengurus Pusat (PP) Muhammadiyah. purification; a process that has been going on During the Physical Revolution, since the Paderi War (1803-1838). There are a Hamka was appointed as the Chairman of number of issues proposed by Kaum Mudo, National Defence Forum (FPN)44 whose task including opposition to traditions which was to consolidate the people's paramilitary contradict the syari’at, implementing changes forces which had been scattered after the in education, rejection of superstition, bid'ah Japanese occupation in preparation for the and khurafat, as well as non-cooperative struggle against the Dutch and Allies who attitudes towards the Dutch. Hamka, through wanted to annex the Indonesian territory. Sumatra Thawalib and Muhammadiyah, was When the Three Countries Commission (KTN) also involved in fighting for the above matters. arrived in Bukittinggi, it was Hamka who In these times Hamka also fought delivers a speech to ensure them that against several ideologies. In his struggle Indonesian people are now free people.45 against the occupation, Hamka encountered Although known not to have a deep problems such as Christian missionary and interest in politics, Hamka later became secularization, as he narrated in Ghirah: involved in the Partai Masyumi. According to Cemburu Karena Allah. In Sumatra Thawalib, his admission, his involvement in politics was along with Haji Rasul, Hamka also participated based on advice given by his brother-in-law, in rejecting Ahmadiyah and communism. Haji A.R. St. Mansur (1895-1985), and Hamka’s Rasul wrote down his arguments against best friend, Moh. Natsir (1908-1993). Because Ahmadiyah in his book, Al- Qaulun Shahih, of his great ability in speeching, Hamka has while Hamka recounted the incident (ie. the become one of Masyumi’s foremost Ahmadiyah’s infiltration and its opposition led spokesperson and also a member of the by the Haji Rasul) in Ayahku and Pelajaran Konstituante representing Masyumi. Agama Islam. During the Orde Baru era, Hamka During the Orde Lama era, after the accepted President Soeharto's request to lead Physical Revolution, in his political activities the MUI. He held this position until his through the Partai Masyumi, Hamka was resignation in 1981. involved in a very strong polemic which led him to stand in opposition to the two major 4. Conflicts political forces at that time, namely President As a historical figure, Hamka was Soekarno and PKI. In the series of the involved inseveral conflicts in three periods: Konstituante Assembly which began in 1958, (1) before Indonesia’s independence, (2) the Hamka became one of the spokesperson of Orde Lama era and (3) the Orde Baru era. The Masyumi in debating the country's basic analysis of these conflicts is important to ideology. At that time, there were three basic describe Hamka's active role in responding to ideology proposed by the factions in the Konstituante, namely: (1) Islam, (2) Pancasila, 44Badan Pemurnian Sejarah Indonesia- and (3) socio-economic. In its development, the Minangkabau, Sejarah Perjuangan Kemerdekaan conflict converged into a clash between groups Republik Indonesia di Minangkabau, 1945-1950, who wanted Islam as the basis of the state and Jakarta: BPSIM, 1978, p. 514. the group that wanted the Pancasila as the basis 45Ibid, p. 529-532. of the state, and even more simplified into a-

48

2nd International Conference on History Education 2018 fight between Masyumi and PKI. In these every individual. sessions, in addition, to demonstrating the The second lesson that can be taken superiority of Islam, Hamka also constantly from Hamka's life story is about changes. In his attacked communism and its manipulation on childhood, Hamka was a reckless boy, even Pancasila. Since then, Hamka has become one though his wits had long been brilliant. These of the biggest enemies of the communist group. stories of life-changing are very good for As a Muslim author, long before entering the inspiring young people to make improvements Konstituante Assembly room, Hamka had in their lives. always conflicted with the PKI, more precisely The third thing that cannot be missed if with the Body of People’s Culture (Lekra), one we examine the life story of Hamka is a lesson of PKI's underbouw institutions. Like other about the strength of character that is Islamic authors, Hamka was also assaulted by manifested in the high initiative for learning Lekra activists, who among others were and steadfastness to face persistent trials or a represented by .46 tortuous way of life. We also found firmness in Hamka's conflict with Soekarno was his resolute attitude to correct Minangkabau rather 'special', because, at first, Hamka and traditions in the past which he considered not in Soekarno had quite a close relationship. line with the teachings of Islam, against However, due to the closeness of Soekarno dominant political powerhouses such as with the PKI, Hamka continued to launch President Soekarno, opposing the dominant criticisms. The end of this conflict was the political forces such as PKI, and the same imprisonment of Hamka for two years on qualities were also evident in Hamka’s charges of conspiring to plan the preference to give up office in MUI rather than of . Allegations addressed to Hamka sacrificing his integrity. were never proven. The fourth character, which, at first After the appointment of Hamka as glance, might look contradictory to the third Chairman of the MUI, the relationship between character, is the tenderness of feeling the government (Orde Baru) and the Muslims manifested intolerance, not holding grudges, was very good, especially since both parties and forgiving nature. agreed to improve the condition of the nation The fifth lesson, which is a very which had been damaged severely due to the important thing that can be learned from the betrayal of the communists. However, when character of Hamka, is in line with the national the fatwa of the MUI regarding the prohibition education goals under the UU Pendidikan of joining the Christmas celebration was under Nasional No. 20 Th. 2003, namely for students pressure, Hamka again had to argue with "... to become human beings who believe and groups who did not like the fatwa. Rather than fear God Almighty, have a noble character, having to revoke the fatwa, Buya Hamka ...”47 Reflecting on Hamka, a religious figure decided to resign from his position as the who has very broad insight and activities, Chairman of the MUI. students will get a complete picture of the goals of his education as mentioned above. 5. Evaluation Exploring Hamka's broad spectrum of By examining Hamka's personal life, works, students will not only gain knowledge, there are several main characters that can be but also find a sense of fun in seeking learned by students. First, Hamka's life teaches knowledge, and this is the sixth character that us to give great attention to the family. The can be learned. People who master so many story of Hamka's troubles in her youth caused fields of knowledge, such as Hamka are indeed by uncertain family conditions due to the not easy to find. Therefore, taking inspiration divorce of her parents and the story of the big from him is an opportunity that should not be family that was fostered by Hamka with Siti missed. Raham, and even his harmonious household with Khadijah, his second wife that he married 47Cabinet Secretariat of the Republic of Indonesia, after Siti Raham passed away, were able to Undang-undang Republik Indonesia Nomor 20 show the importance of family to the lives of Tahun 2003 Tentang Sistem Pendidikan Nasional, https://jdih.setkab.go.id/PUUdoc/7308/UU020200 46Rusydi Hamka, Pribadi dan Martabat, p. 44-45. 3.htm (accessed 12 November 2018).

49

2nd International Conference on History Education 2018

Taking a closer look at his works, which him, had also resulted in misunderstandings numbered dozens of titles, not including the about Hamka. The author himself has articles that appeared in various media, discussed several cases of misunderstanding students must have realized that Hamka was a about Hamka in thesis research composed at very productive figure. This is the seventh Ibn Khaldun University (UIKA) Bogor, titled character that needs to be transmitted to the Studi Komparatif Antara Pluralisme Agama younger generation so that they are always dengan Konsep Hubungan Antar Umat Ber encouraged to produce various works that are agama dalam Pemikiran Hamka.48 Among the beneficial to others. misunderstandings that have arisen are the Surely, if students are invited to study dragging of Hamka's name to support the issue Hamka's works, technically they will also of religious pluralism and Hamka's rejection of develop the eighth character, namely a good the MUI's fatwa on a Muslim’s participation in culture of literacy. In this case, the Indonesians Christmas celebrations.49 are lagging far behind other countries, and educators should respond to this unpopular Conclusion trend. From the description above, we can Hamka is interesting because he is not realize the true significance of Hamka among only a writer who just sits in his chair and other historical figures. Without understating writes in his desk for a long time but also an anyone, at least we can agree that the national activist who is always connected with the wider history has not treated Hamka justly. Such community in his era. Therefore, if we want to treatment is essentially hurting the young create a young generation that is actively generation of Indonesians who need an engaged with the community and its problems exemplary figure. (ninth character), then Buya Hamka is an Based on the things that have been excellent example. stated in the previous sections, it would be Of course, by looking at Hamka’s appropriate if a review of Hamka's life was portfolio, students will also realize the included in the education curriculum in importance of working together in Indonesia. Also, the government also needs to organizations, and this is the tenth character we encourage his works to be recollected and can learn from Hamka. republished, while schools and libraries are Hamka's works and various life also encouraged to provide these books for experiences can also enrich students' reading activities. Also, as is often done in understanding of Indonesia's national history. neighboring countries such as Malaysia, yearly His criticisms of Minangkabau customs and national seminars should be held to explore disputes between Kaum Tuo and Kaum Mudo Buya Hamka's thoughts. The government, not can give insights on the character of the the private sector, has the greatest interest in , for example, in preserving the intellectual heritage of the interpreting the refusal of ulamas and the fathers of the nation, including Buya Hamka. people of West Sumatra on the concept of ‘’. Hamka's passion for References tashawwuf can also enrich our understanding of Akmal. (2012). Buya Hamka: Antara the discourse on Islamic thoughts in Indonesia. Kelurusan ‘Aqidah dan Pluralisme, His debate in the Konstituante Assembly could Bogor, Afnan Publishing. reveal the views of the ulamas of his time on Badan Pemurnian Sejarah Indonesia- the relation between Islam and Pancasila, as Minangkabau. (1978) Sejarah well as his opposition to communism, Perjuangan Kemerdekaan Republik secularism, and Ahmadiyah. Hamka's narrative Indonesia di Minangkabau, 1945-1950, can also provide a fresh perspective on several Jakarta, BPSIM. issues, for example, in terms of evaluating figures such as Hasan Al-Banna and Sayyid 48The thesis has been published since 2012 with the title Quthb. Buya Hamka: Antara Kelurusan ‘Aqidah dan Pluralisme. The loss of Buya Hamka’s figure from 49Akmal, Buya Hamka: Antara Kelurusan ‘Aqidah dan history education, in addition to the loss of Pluralisme, Bogor: Afnan Publishing, 2012, p. 100- opportunities for students to take lessons from 106.

50

2nd International Conference on History Education 2018

Cabinet Secretariat of the Republic of Indonesia, Undang-Undang Republik Indonesia Nomor 20 Tahun 2003 Tentang Sistem Pendidikan Nasional, https://jdih.setkab.go.id/PUUdoc/7308/ UU0202003.htm Djamal, Murni. (2002). Dr. H. Abdul Karim Amrullah: Pengaruhnya dalam Gerakan Pembaruan Islam di Minangkabau pada Awal Abad ke-20, Leiden- Jakarta, INIS. Hadler, Jeffrey, 1998, “Home, Fatherhood, Succession: Three Generations of Amrullahs in Twentieth-Century Indo- nesia”, Indonesia, no. 65. Hamka. (1967). Ayahku, Jakarta, Penerbit Djajamurni. . (1982). Dari Lembah Cita-cita, Jakarta, Bulan Bintang. . (1982). Studi Islam, Jakarta, Pustaka Panjimas. . (1984). Islam dan Adat Minangkabau, Jakarta, Pustaka Panjimas. . (1996). Pelajaran Agama Islam, Jakarta, Penerbit Bulan Bintang. . (2002). Dari Hati ke Hati, Jakarta, Pustaka Panjimas. . (2007). Tafsir Al-Azhar (Juzu’ I), Jakarta, Pustaka Panjimas. . (2015). Ghirah: Cemburu Karena Allah, Depok, Gema Insani Press. . (2015). Kenang-kenangan Hidup (Buku Satu), Jakarta, Balai Pustaka. Hamka, Rusydi. (1981). Pribadi dan Martabat Buya Prof. Dr. Hamka, Jakarta, Pustaka Panjimas. Howell, Julia Day. (2010). “Indonesia’s Salafist Sufis”, Modern Asian Studies 44, no. 5. Kuntowijoyo. (2003). Metodologi Sejarah, Yogyakarta, Tiara Wacana. . (2013). Pengantar Ilmu Sejarah, Yogyakarta, Tiara Wacana. Rusydi, Yusran (ed.). (2001). Debat Dasar Negara Islam dan Pancasila, Jakarta, Pustaka Panjimas.

51