THE WISDOM IN ’S PERSPECTIVE AS SOLUTION FOR MORAL CRISIS Supervisor: Al Ustadz Dr. Jarman Arroisi, M.A

Written By : Qorina Azizah 34.2.2.11476

DEPARTEMENT OF AQEEDAH AND ISLAMIC PHILOSOPHY FACULTY OF USHULUDDIN UNIVERSITY OF DARUSSALAM GONTOR 1438/2018

THE WISDOM IN HAMKA’S PERSPECTIVE AS SOLUTION FOR MORAL CRISIS

A THESIS Submitted for Partial Fulfillment of Requirements For Aqeedah and Islamic Philosophy Faculty of Ushuluddin

By Qoria Azizah Registered Number: 34.2.2.11476

Supervisor Dr. Jarman Arroisi, M.A.

DEPARTEMENT OF AQEEDAH AND ISLAMIC PHILOSOPHY FACULTY OF USHULUDDIN UNIVERSITY OF DARUSSALAM GONTOR 1438/2018

ABSTRACT

Wisdom according to Hamka’s Prespective as Solution for Moral Crisis Qorina Azizah

34.2.2.11476

Wisdom has various definitions, some scholars are redefining him with wisdom, some others interpret him as the media coverage of religion, there are some who say that wisdom is the sunnah or the prophethood. But it seems that Hamka has the superiority in this. The Wisdom in his perspective means broad yet but still bound each other, it’s not only limited to discuss the plot of the definition but perfected by it urgency and also the essence of it. This research is considered important, because it has a clear legal source and powerful such as the myriad explanations of verses from the Qur'an and Hadith. Therefore, this paper is designed to know more about the wisdom in Hamka’s perspective, following its urgency in the increasingly widespread problem of moral crisis. This paper begins by describing a biography of Hamka followed by an explanation of wisdom which includes the following objectives of how to find wisdom, as well as the end result for the wisdom owner. Followed by an explanation of the following morality issues present in it. With it will be easy for researchers to conclude the appropriate concept of wisdom to be a solution to the moral crisis. To get good results in the discussion about the selected subjects, researcher use the philosophical approach within the framework of the theory, a troubleshooting procedures investigated rationally through thinking that focused, depth and fundamental about the fact something that is by looking at the laws of thinking logically. Continue with the method of analysis done by the researchers to analyze the data which relates to the concept of wisdom and then presented it. Using the research methods described above, the researchers took the result that, Hamka introduced and offered the concept of wisdom in his philosophical perspective perfectly. In the perspective of wisdom is one’s attempt to seek the essence of a knowledge or knowledge in the cases so that it is the true source of morality of Muslims, after which arise all branches of morals. So the researchers need to explain about the importance of wisdom as a solution to moral crisis. more than that when the wisdom of Allah has become a guide in the journey and the handle of life will undoubtedly also take the height of the dignity of his soul and filled with happiness. Finally, the pin rated the many lacks in this study. So that the researcher hopes for correction and input from the reader, so that this research can reach the value and result more hope of the researcher, from this study can be little useful to the research that will come.

v ABSTRAK

Hikmah dalam Prespektif Hamka Sebagai Solusi terhadap Krisis Moral

Qorina Azizah 34.2.2.11476

Hikmah memiliki beragam definisi, sebagian ulama ada yang memaknainya dengan kebijaksanaan, sebagian lain memaknainya sebagai kepahaman terhadap agama, ada pula yang mengatakan bahwa hikmah adalah sunnah atau kenabian. Namun kelihatannya Hamka memiliki kepiawayaan dalam hal ini. Hikmah dalam perspektifnya bermakna luas namun terikat satu sama lainnya, tidak hanya sebatas membahas sebidang definisi namun disempurnakan oleh urgensi dan juga esensinya. Persoalan ini penting sekali, sebab mempunyai sumber hukum yang jelas dan kuat, banyak sekali ayat-ayat al-Qur’an atau hadis yang menjelaskan. Oleh karena itu, tulisan ini dirancang untuk tahu lebih lanjut tentang hikmah dalam perpektif Hamka, berikut urgensinya dalam permasalahan yang kian marak yaitu mengenai krisis moral. Tulisan ini dimulai dengan memaparkan seuntai biografi Hamka dilanjutkan dengan penjelasan hikmah yang termasuk di dalamnya tujuan berikut cara untuk menemukan hikmah, serta hasil akhir bagi pemilik hikmah. Dilanjutkan dengan penjelasan tentang moral berikut permasalah yang hadir di dalamnya. Dengannya akan mudah bagi peneliti menyimpulkan konsep hikmah yang sesuai untuk dijadikan solusi bagi krisis moral. Untuk mendapatkan hasil yang memuaskan dalam pembahasan mengenai subyek yang dipilih, peneliti menggunakan pendekatan filosofis dalam kerangka teori. Suatu prosedur pemecahan masalah yang diselidiki secara rasional melalui pemikiran yang terarah, mendalam dan mendasar tentang hakikat sesuatu yang ada dengan memperhatikan hukum-hukum berpikir logikan Dilanjutkan dengan metode analisa yang dilakukan oleh peneliti untuk menganalisa data-data yang berkaitan dengan konsep hikmah kemudian memaparkannya. Dengan menggunakan metode penelitian yang telah dijelaskan di atas, peneliti mengambil hasil bahwa, Hamka memperkenalkan dan menawarkan konsep hikmah dalam perspektif filsafatnya secara sempurna. Dalam persperpektif hikmah merupakan upaya seseorang untuk mencari hakikat sebuah pengetahuan atau ilmu di dalam perkara-perkara sehingga darinyalah sumber sejati akhlak muslim, yang setelahnya timbul segala cabang akhlak. Maka perlu kiranya peneliti memaparkan tentang pentingnya hikmah sebagai solusi krisis moral. lebih dari itu ketika hikmah Allah telah menjadi pedoman dalam perjalanan dan pegangan hidup niscaya akan turut tinggi pula martabat jiwanya dan terisi oleh kebahagiaan. Akhirnya, peniti menilai masih banyak kekurang yang terdapat dalam kajian ini. Sehinga peneliti mengharap adanya koreksi dan masukan dari pembaca, agar penelitian ini dapat mencapai nilai dan hasil yang lebih harapan peneliti, dari kajian ini dapat sedikit bermanfaat terhadap penelitian yang akan datang.

vi vii viii ix x DEDICATION

I dedicated this hard work, to my Lord, Allah, for Your blessings I am strong, for Your pleasure I could finish this thesis….

My powerful Prophet Muhammad Peace Be Upon Him, I admire you My religion, Islam My great father Muhammad Hidayat Syarif and my wonderful mom Muslihat

Who always support and spent their whole day to pray and give the best valuable things in my life, I will always keep giving all my best for you all…

My sister and brothers, Farida Syarifah, Inayah Syarifah, and Abdul Aziz Jabar, thanks for all your cheerfulness, you motivated me. My best supervisor Dr. Jarman Ar roisi, M.A,

Who not only served as my supervisor but also encouraged and challenged me throughout my academic program. He has patiently guided me through the thesis process, never accepting less than my best efforts. I thank him all.

Especially for my best big family never stop giving me motivation, uncountable thanks for you all

My Beloved Teachers and My Beloved Lectures And all who knows me, who gave their help, support, and pray for me.

For them I pray to Allah to give them the best rewards, I also pray, May Allah show the best way out for every problem which they faced and always guide them to the right path

Amin….

xi xiii

TABLE OF CIONTENTS

ABSTRACT...... v ABSTRAK...... vi DECISION OF THE TEAM...... vii CERTIFICATION...... viii APPROVAL OF SUPERVISOR...... ix DECLARATION...... x DEDICATION...... xi ACKNOWLEDGEMENT...... xiii TABLE OF CONTENTS...... xv

CHAPTER ONE...... 1 A.. Background of Study...... 1 B.. Problem of Study...... 4 C.. Purpose of Study...... 4 D.. Aims and Significance of Research ...... 4 E.. Literature Review...... 5 F.. Theoretical Framework...... 7 G.. Research Method...... 7 1.. Resource Data...... 7 2.. Method of Collecting Data...... 8 3.. The Method of Data Analysis ...... 9 H.. System of Study...... 10

CHAPTER TWO...... 11 BIOGRAPHY OF HAMKA...... 11 A.. Hamka’s Biography...... 11 1.. Hamka’s Educational Background...... 12 B.. The Influence of Hamka...... 17 1.. Hamka’s Contribution for Society...... 17

xv 2.. Hamka’s Papers...... 28 2.. Hamka works in the field of Literatur...... 31 C.. The Concept of Wisdom...... 33

CHAPTER THREE...... 37 A.. Wisdom According To Hamka...... 37 1.. Term of Wisdom...... 37 2.. How to Obtain The Wisdom...... 39 B. Wisdom As The Solution Of Moral Crisis...... 47 1.. Term of Moral...... 47 2.. Moral Crisis in Modern Era...... 50 3.. Wisdom is the Solution of Moral Crisis...... 51 4.. Wisdom and Happiness...... 54

CHAPTER FOUR...... 59 A..CONCLUSION...... 59 B..RECOMMENDATION...... 60 C..CLOSSING...... 60

BIBLIOGRAPHY...... 63

xvi CHAPTER ONE

A. Background of Study As a muslim, reading the Holy Qur’an and understandingit meaning, could be applied in lifehas become the absolute activity that could not be tolerated. Al Hakim is one of Allah’s name among asma ul-husna which His servants called it to be wisdom. Wisdom is not longer a peculiar word, because it’s often found so many times in Qur’an.1 But these words will have different meaning when juxtaposed with another phrases in the Qur’an. Some scholars explain that wisdom is a knowledge or the understanding of the religion, and others saying as it’s become the prophetic, it also means the verse of Qur’an which contained as well as restriction order it is adapted as a form of words,2 So Allah Almightyexplains the centrality and the importance of wisdom. “Allah Almighty confers a wisdom (familiarityregarding to al- Qur’an and Sunnah) to whom He wills. And whoever awarded a wisdom, he has given a lot of gifts.3 So if Allah considers the world is the entire contents as objects for a bit, then it could be imagined how great is the value regarded to the goodness of Allah. That is the wisdom. It’s becausewith the wisdom,as the brainstorm from Allah in distinguishable from misgiving due to the influence of satan could be got. As what could be seen in a Hadith narrated byshahih Bukhari explaining about the wisdom “Should be not be envy except to two people, the first was person who had given by Allah a treasure and spendsit in the way of truth, second a man who had given the wisdom from Allah and it’s consistent with the wisdom and working on it.4

1.Wisdom contained in 20 verse 19 surah, there are: 2:129, 151, 231, 251, 269, 3:48, 81, 164, 4: 54, 113, 5:110, 16:125, 17:39, 31:12, 33:34, 38:20,27, 54:5, 62:2 2 Nahid bin SulaimanUmar, Hikmah, ( Riyadh : Daaru-l- Qutri Nasyri 331),p.11 3 Hamka, Tafsir Al-Azhar vol 1, ( : Gema Insani, 2015), p. 539 4ناناحد بن سليمان، المرجع السابق، ص. 22 . 4 Some scholars have different explainations on the meaning of the wisdom. According to Aviceena (980M-1037M) wisdom as a complemen of the soul through the grant of a concept something as weighing the truth both theoritical as well as practical. That means the two other measure of the presence of wisdom in one self through science and also in syari’ah.5 The meaning of wisdom described by Aviceena had the same values with the wisdom that is defined by Imam Gazali (1058M-1111M) which hadarguedit in the Qur’an, the wisdom was written itself and also written along with Al-Kitab. So,if it written by its own word were interpreted by nubuwwah (prophethood). Sometimes also as a science of interpreting the Qur’an. For which was written along with Al-kitab that means as instructions of charity, moral and circumstance.6 At the begining of modern century, it have been born a new understanding about the wisdom according to Fakhruddin al-Razi(1149M- 1209M).He said it’s impossible to be out of both of this meaning (Ilmiyah and Amaiyah)because a person lies onto two things: knowing the right lidzati (means to believe) and know the truth to be practiced, then the first is Ilmiyah is the knowledge of science and propotionally, while the second was return to the act fairly and properly.7 The explanation of al-Raziwho supported two previous definition of wisdom according to the scholars before, so that reiterated by Muhammad Abduh (1849M-1905M) as one of the scholar who had read the book of prominentthought, broadly interpret about wisdom, which has a legitimate science, socially that has very profound influence in the human soul. So that he determines the willingness to select done.8

5 C.A. Qadir, Filsafat dan Ilmu Pengetahuan Islam, (Jakarta: Yayasan Obor , 1991), p.11 6 M. Abdul Mujib, Ensiklopedia Tasawuf Imam Ghazali, (Jakarta : Hikmah, 2009), p. 261 7 Fahrurrozi, Tafsir Al Kabir, vol.III, (Teheran : Dar al Kutub al Islamiyah),p.72-73 8 Hamka,op.Cit,. p.74-75 A wide diversity of argumentation from one scholar with other in defining of wisdom does not make one argumen in dispute or conflict with other arguments, but when observed will complement each other and cover the shortage of one with the other. But how if wisdom only as theory without any practitioners as the fact a lot of people who says about wisdom in the absence of the practice but they themselves are not aware of it. Thus obtained is very great hatred of Allah Almighty. That could be the word not at hearing, and also could be condemned even tacitly or overtlyby the listening. As described in the letter as-Shaff2-3. From here the researcher will focus on the discussion of wisdom according to the scholar who has prominent thoughttill today. He is al- Abdul Malik Karim Amrullah, or he was as the name of a close companion which was studying the wisdom and learned to his father and grandgrand father who has an expertise in Al-Hikam book and sufism, as since childhood he was recite many verse of Al-Hikam and then developed in self-taught.9 He was much argued about the wisdom accompanied by the experience of life suffered, one of it was in Tafsir Al-Azhar as one of his phenomenal book, so that in Tasawuf Modern, Filsafat Hidup, Lembaga Hidup, Lembaga Budi, and also Lembaga Hikmah. The method used in explaining about the wisdom has the different views with the scholars in general, Hamka include the problems or his spiritual experience in any review. So as to obtain information on the wisdom that’s quite extensive and beautiful. One of his opinion about wisdom is what he raised in one of his masterpiece,Tafsir Al-Azhar, about the interpretation of surah An-Nahl v.125. that explain about wisdom which is sometimes taken to philosopher, but it is subtle then philosophy.The philosophical side can only be construed by someone who has trined his mind and high opinion logically, but wisdom can attract people who haven’t come foward the intelligence and cannot be refuted by someone cleverer, wisdom is not only actualizedby the speech

9 Hamka, Kenang-Kenangan Hidup Vol 1, (Jakarta: Bulan Bintang, 1974) p. 49 but also with actions and attitude of life.10 The existenceof this research was intended to let the public or Muslim scholars knowing the meaning of wisdom in the verses and continuing on with the meaning of wisdom in broarder perspective of other scholars who has developed the definition of wisdom, fit with the broarder perspective of the flow terms of thought, as long as it doesn’t cross the line between complementary notions of one with the sense of other.

B. Problem of Study Based on the background issues that have mentioned above, the researches concludes the wisdom problems tackles the wording, so that the discussion in this thesis is more direct and systematically. The problem of study is about: 1. What is the wisdom in Hamka’s perspective? 2. How The Wisdom in Hamka’s perspective able to be solution for crisis moral

C. Purpose of Study Based on the formulation of the academic problem above, the purpose of this research is about: 1. To know the concept of wisdom in Hamka’s perspectiveas one of philosophical issues. 2. To know the Wisdom in Hamka’s perspective able to be solution for crisis moral

D. Aims and Significance of Research The study is requested to give most contribution to the research performance level for the services as following purposes : 1. For developing science : giving many disciplines science generally, and the United States references also as a stepping stone for students to have a spread and deep observation.

10 Hamka, op.cit, p.235 2. For societies : to display of the community about the Wisdom which this method more appropriate to use for guiding people to Islam substantively, and for giving the solution in moral crisis available

E. Literature Review The researcher tries to assess and depth the wisdom concept of Hamka. And find several studies that discussed about it, but because limited source, the researcher doesn’t find many further special sources on Hamka thought, and several studies have discussed about, there are: First, the thesis research written by Khusnul Khotimah a student of Ushuluddin and Islamic Thought department by the title “Tasawuf Sebagai Metode Terapi Krisis Manusia Modern Buya Hamka”.11 This paper focuses on Hamka’s methodology in his thought about Sufism in his book Tasawuf Modern as a therapical method on human modernity crisis. Second research by Muhammad Subhi Rifa’i in postgraduate studies, of Islamic State University of “Konseling Islami Menggunakan Ajaran Tasawuf Modern Hamka untuk Meningkatkan Kebermaknaan Hidup”.12 This paper discusses about Islamic counseling byTasawuf approach strive for increase meaningfulness of life, so has given the method to apply this counseling. Third, the paper written by Ahmad Sirayudin a student of Islamic philosophy in Islamic State University of Sunan Kalijaga, by the tittle“Konsep Etika Sosial Hamka (Dalam Era Kekinian)”.13This paper focuses on Moral in Modern era according to to Hamka’s Perspective, in this study the outhor uses the method of library research with descriptive analysis, in collecting data by dividing the primary data and the secondary

11 Khotimah Husnul,Tasawuf Sebagai Metode Terapi Krisis Manusia Modern menurut Buya Hamka,(Jakarta : Sarjana Syarif Hidayatullah, 2009) 12 Muhammad subhi Rifa’i, Konseling Islami Menggunakan Ajaran Tasawuf Modern Hamka Untuk Meningkatkan Kebermaknaan Hidup,( Jogjakarta: pascasarjana UIN Sunan Kalijaga 2014) 13 Ahmad Sirayudin, Konsep Etika Sosial Hamka dalam era kekinian, (Yogyakarta : Sarjana Filsafat Islam, UIN Sunan Kalijaga2015) data so the results of analysis is, the concept of ethiv according to Hamka can be divided into two, the concept of ethics in teoritis and the concept of prectical ethics. Fourth research the paper written by Slamet Hariyanto a student of Islamic Pilosophy IAIN , by the title “Epistimologi Tasawuf Modern(Telaah atas buku Tasawuf Modern karya Hamka)”.14This paper focuses on epistemology of Tasawuf Modern as one of Hamka’s book.This researcher is also using library research while the theory which was used in this research is exoteric one. The result of this research proves that the epistimology of sufism lies in the concept of piety and happiness as part of an esoteric proactive in responding to the happiness of the world and hereafter. Fifth, this thesis written by Lukman Hakim Wibowo as Post graduate in IAIN Walisongo by the tittle “The Concept of Happiness According to Hamka in Tafsir Al-Azhar”.15This Thesis focuses on the concept of happiness according to Hamka in his book Tafsir Al-Azhar. The resercher uses the library research and becomingTafsir Al-Azhar as the object of this thesis use the tahlily methode and sufism and also approach. According to him, happiness is the main topic of life. Sixth research the paper written by Idris Saputra, by the tittle “Konsep Tauhid dalam Pandangan Buya Hamka”.16This paper focuses on the concept of Tauhid according to Hamka. This research was using library research with descriptive analitic method. And for the approaching in this thesis is using social historic approach. So, it could be concluded that the essence of Tawheed in Hamka’s perspective is for making the unity of faith in Muslims hearth, thought and wouldn’t be fragmented.

14 Slamet Hariyanto, Epistimologi Tasawuf Moderntelaah atas buku Tasawuf Modern Hamka, (Surakarta : Sarjana Filsafat Islam IAIN Surakarta) 2017. 15 Luqman Hakim Wibowo, The Concept of Happiness According to Hamka in Tafsir Al-Azhar, (Semarang : Pascasarjana IAIN Walisongo) 2013. 16 Idris Sputra, Konsep Tauhid Dalam Pandangan Buya Hamka, (Yogyakarta : Sarjana Filsafat Islam, UIN Sunan Kalijaga) 2014. By attenting to the researcher’s review on the researches that have been carried out above, it can be concluded that research on Wisdom in Hamka Perspective is unavailable. Therefore this research to be done.

F. Theoretical Framework Theoretical framework is an approach used to see a problem and conclude a research, which can be made from any sight of fields of knowledge17and it can be used in every study until the abstract things. As already explained in the background above, that the main focus of the research is about the concept of wisdom according to Hamka, than the teoritical framework that will be used here is using aphilosopical approach. By trying to givean opportunity to philoshoper reason and philisophical approach to move in accordance with its capacity and it as free without having to determine the magnitude of the portion between two until some points meet in one point of wisdom (meeting between each aspects of devinity and humanity) of greet, and sharing experiences, co-exist and complement each other.18 With this theory, the author will be easier to do the mapping against the concept of wisdom and morality since both are born from the thought of a characterthat has grounding from philosophy aproach.

G. Research Method 1. Resource Data To obtain Scientific data on this research, the researcher uses library research to get data and explanation on various titles in library. The researcher aims is at detecting new concept by reading various books, journal academic, and also academic magazines.19

17 Nasrullah Zainal Mutaqin, Pedoman Penulisan Skripsi, second edition, (Gontor : Trimurti Press, 2007) p.18 18 Nikmaturrahmah, Metodologi Penelitian Filsafat,( Jakarta : PT Rajagrafindo Persada, 2004), p.15 19 Hamka, Perkembangan dan Pemurnian Tasawuf, (Jakarta : Republika, 2016), p.200 2. Method of Collecting Data In this study, the researcher conducting a data collection method using the documentation.That is one of the methodfor collecting data in the research used to obtain data that shape notes, transkip, book, newspaper, magazine, regulation, agenda etc.20 The primary books are books of Hamka it self namely : a. Tasawuf Modern, which focuses his written to the purpose of Tasawuf are have an intention to improving moral and purify the heart.This book provides an importan input in discussion of the wisdom which discussed through the view point of Hamka sufism, and researcher will apply this book on chapter three. b. Filsafat Hidup,that contains an appeal to make life full of faith and a kind thought always with God way understand what God want to his decision on his servant bay talking lesson in each in incident or problems of life.As for this book the researcher will see the concept of the wisdom on glasses hamka philosophy and will pour in the discussion on chapter three. c. Lembaga Budi, contain a description of how a to become a human being virtuos, as the purpose of our lives also features an over view of noble mind and damaged along with their causes by combining thought he was with moral experts to add the quality of the discussion. Which will be used as reference for researcher in a discussion of the function of Widom againts the moral crisis in yhe modern era in chapter three. d. Lembaga Hidup, a discussion of who invites us for whole heartedly sought to meet the range of obligations to live up to the divine ordinance.It contains a bit of wisdom in Hamka view so that the researcher use this book as refrences in chapter three. e. Tafsir Al Azhar, is the one of a masterpiece Hamka in 10 volumes, among the feature, Tafsir al Azhar in addition deals with moral,

20 Nasrullah, Pedoman Penulisan Skripsi, (Gontor : Trimurti Press,2007), p. 21 he also emphasised in particular corner of mysticism, ethic and current problem. It discribe several definition about the wisdom in Hamka perspective also will be used as references in the discussion of chapter three f. Kenang-Kenangan Hidup, is a book contained about his journey of life, written up to four volumes first and second volume discribe about Hamka and his young period and education, third and four period discribe about his influence, activity and his paper. This book should be apply in chapter two. g. Pribadi dan Martabat, this book written by Hamka as a lesson of life upon every his journer of life, about Hamka personality which should be apply in chapter two While for the source of the secondary reference (Secondary Source), i.e. a number of scientific papers in the field of study of tasawuf and philosophy that discuss the concept of Wisdom and Hamka’s Thought such as : Ayah, Tasawuf Ghazali, Butir-butir Hikmah .الحكمة و الحوار,Sufi 3. The Method of Data Analysis It is a process of organizing and sorting the data into patterns, catagories and basic description unit so that it can be found and can be formulated the working hypothesis as suggested by data. To obtain the complete research result, right, and true, then to achieve the purpouse of study, the writer uses some methods as follow :Descriptive method21 Decriptive methodThat is a method of research to describe (analyzes, interprest, and explain) condition or interrelation. Descriptive analysis method is an attempt to collect the data’s and to perform and analysis of data. Data collected it’s can be words, video, image, but not the number. This caused by the application of qualitative method, all

21 Muhammad Izzudin, Metodelogi Penelitian Filsafat, ( Jakarta : Pustaka Pelajar 2011), p.68 collected are likely to be the key of what has been observed.22

H. System of Study In order for this study and to sistematically arranged, thr researcher would like to devide this researchinto four chapters, and they are here: The first chapter is an introdution that contains the background study, problem of study, purpose of study, significance of study, literature review, theoritical framwork, research method and system of study. Chapter two the researcher talk about the biography it’s contain his Birth, educational background, influence of Hamka, his paper and the opinion about Hamka In third chapter discusses Hamka’ analysis on wisdom, Beginning with Term of wisdom, The pupouse and Function of Wisdom, how to obtain the wisdom and the aplication of it. Continue with the definition of moral, the purpose and the function of moral and discribing about moral crisis in modern humanity. At last Hamka’s position in discussion of wisdom theraphy as a solution of moral crisis with the conclusion of wisdom and happiness. Chapter Four is the cover that contains conclusion and suggestion, bibliography and appendices

22 Sugiyono, Metode Penelitian Pendekatan Kualitatif Kuantitatif dan R&D ( : CV Alfabeta 2009), p. 47 CHAPTER TWO

BIOGRAPHY OF HAMKA

A. Hamka’s Biography Hajj Abdul Malik Karim Amrullah or Hamka (as theacronyms from his name) was born at Ranah Minangkabau, Kamluhak Agam village, West , on Sundaynight, 16 of February 1908. Karim is his father’s name, Hajj Abdul Karim. Besides Amrullah was his grandfather’s name, Syeikh Muhammad Amrullahas the leader of thareqat Naqshabandiyah23in his period.His nickname is Abdul malik. His born coincided by 9 monthsand 10 days after Tuanku Kisa-I’s death, (the grandfather from Abdul Malik) on Monday, Rabiul Akhir 2, 1325 H.24 Malik was born from a family that has high levels of religiosity.His father was a scholar who is also a pioneer of Islamic renewal movement (Tajdid) in Minangkabau, who married Syafiah which his third wife, Malik is the eldest of four children, then his father made Malik as a beachhead for continuing leadership and aggravate people. During his childhood he was educated a very disciplined and hard from his father, because of Sheikh Abdul Karim gave the same portion in the method of Dawah and educating her children with no compromises. However it is less acceptable in Malik’s heart.25

23 As amajor Sunni spiritual order of sufism. It was founded by Baha-Ud-Din Al- Uwaisi Al-Bukhari An-Naqshabandi, 717H-791H. Known as Naqhsabandiyah because of his briliance in using of heart, and indeed the pupils of Naqhsabandiyah in practice their dhikr describes the lines in their heart with the words without spoken to purify the heart. This doctrine then spared widely in central Asia, Volga, kaukasus, West and East, China, Indonesian, India, Turkey, Europe and North America. It is also the only doctrine of sufi transmission lineage genealogy has the science through the first leaders i.e Abu Bakr. To be clear see also Kamus Ilmu Tasawuf, p.163 24 Hamka, Kenang-kenangan Hidup, Jilid 1 cet III, (Jakarta, Bulan Bintang, 1947) p.68. 25 Ibid, p.72. Malik began to grow with little anxiety that can not fit with his father’s wishes, so many varieties of rebellion slowly overflows, such as blurring during school hours, not even for the sake of his movies he was fooling his father as his teacher in Quran reading, because he thought that through the hobby, he got the inspiration to write.26 His insurgency about the nature of it, Hamka, in one of his books entitled “ Filsafat Hidup” wrote :

The same opinion “but somehow, from ten yaers old, my soul has looked against him ... He is a dictatorial soul ... If his way to educates is firmly, I should wasted, being a child. I don’t want to go home, I don’t want to read the qur’an, I’m tired of hearing the book Fiqh and thought at Thawalib. “

Malik was 12 yaers old, his mother and father decided to get divorced, it is also disturbed his mental development of his soul, because at that time, Malik felt less compassion from his parents, so he lived and spent much time with one of his uncleandhis grandmother that loved him.27 On his young periode, he must going through his life which full of pressure, although it doesn’t weaken his soul infact then lend it self to moving foward because Malik has a high selfconfidence which be able to aweken from another side. 1. Hamka’s Educational Background Aschildren of Minangkabau, Malik learn the Qur’an and slept in .He also briefly occupied the school in his village until second grade of elementary.In the afternoon he double-majored in religious studies at the school of Diniyah. But Malik’s childhood and his friends in the policy should be ended, because of the flurry of his father who led a college of Thawalib in Panjang, until he required to join with his father. So, he had studied at the Thawalib, but Malik is not a clever child, but he very lazy learning and often left his school for a few days, so he was not finish his study in Thawalib.28But behind the

26 Ibid, p.232 27 Rusydi Hamka, Pribadi dan Martabat Prof.Dr. Hamka, (Jakarta : Pustaka Panji Mas cet. II, 2004) p.238. 28 Hamka, Kenang-Kenangan, Ibid, P.105. nature of Malik who less interested in education, without his father’s knowing, Malik had a habit of visiting a library of Confession between Engku Zainudin Labai and Engku Sinau. Every day, after schooling at 10 am to 1 pm, he was busy reading a variety of books there. From religious books of Islam, history, social, political, and romance. For him, with a lot of reading,his heart is opened more to see this vast world.29 Malik began to tread his world of religious knowledge through the friction of his father and grandfather’s world, since both were central actors of the history of Islam’s development in the archipelago, especially West of Sumatra,30 that prompted malik to get beyond it. Although only with minimal formal education starting from 1916 to 1923, Abdul Malik is considered a child who has a natural intelligence that is acquired by way of self-taught in reading and writing, so many people who admitted that his literacy (, Latin and Javanese) above average.31 20th century, a news reached Minangkabau from Java about the rise of political and religious movements. In addition, there has also emerged a nationalist movement aimed to bring Indonesia’s independence under . Even the communists also enlivened the rise of political parties pioneered by Alimin, and others. This became the conversation of audiences in Malik’s birthplace. Then this encouraged Abdul Malik so strongly, so that in 1924 at the age of 15 he wandered to Java.32 In Yogyakarta, Abdul Malik settled in his uncle’s house Djafar Amrullah, as batik entrepreneur, who later introduced Malik with

29 James R. Rush, Adecerita Hamka, (Jakarta: PT Gramedia Pustaka Utam, 2017), p. 86 30 Hamka, Kenang-Kenangan, Ibid, P. 131. 31 Fikri Ali, Hamka dan Masyarakat Islam Indonesia; Catatan Riwayat Hidup dan Perjuangannya, (Jakarta : Prisma, 1983),p. 410. 32 Muhammad Damami, Tasawuf Positif (dalam Pemiikiran Hamka), (Yoyakarta : Fajar Pustaka Baru, 2000), p. 37. the Islamic United Organization. Afterhaving known much about the organization and officially become a member in it, Malik actively participated in the courses organized by Islamic Union organization. Further Malik learned much from the great figures among them. Hedeepened his knowledge of Islam and socialism on HOS Tjokroaminoto. Then he studied Islamic religion with H. Fachrudin. Philosophy and History (Islam) from K.H Mas Mansur. Malik also studied sociology on R.M Soeryopranoto. Malik did not miss the opportunity to learn about the science of logic and Tafsir to Ki Bagus Hadikusumo.33 In Java Malik also had time to wander to Bandung and met Masyumi A. Hassan and M. Natsir who gave him the opportunity to learn in writing in the magazine “Pembela Islam”. Finally Malik continued to wander back to Pekalongan where he met his brother-in- law A.R. Sutan Mansur as husband of his stepfather, Fatimah (son of Sheikh Abdul Karim from his first wife). Malik learned much from A.R. Sutan Mansur who was chairman of Muhammadiah Pekalongan branch. Malik grew more productive at a young age.34Organization and knowledge that increasingly widespread, making himself a young cleric. In 1925 Sheikh Abdul Karim visited the land of Java, quite proudly he saw the development of Malik which has been able to become a young revolutionary who is expected to be a scholar and able to continue his trail. Sheikh Abdul Malik did not spend long time with Malik due to the mission of that he have to finish. Before leaving Abdul Malik, he ordered Malik to return home and help him to develop Muhammadiyah in Padang Panjang. To fulfill the request of his father Malik went back to Minang. Howexcited Maninjau Lake community because the successor , has

33 Hamka, Kenang-Kenangan Hidup,Vol. IV Ibid, p. 66. 34 Samsul Nizar, Memperbincangkan Dinamika Intelektual dan Pemikiran Hamkatentang Pedidikan Islam, (Jakarta : Kencana, 2008), p. 17. come home from the land of Java with new thoughts and ideas as a result of studying the great people of Java. At the age of 17 he has become a respected young scholar. Wherever Shaykh Abdul Karim goes he was always proud to invites Malik, then malik often asked to give da’wah in every event attended by Padang Panjang community.35 His new thoughts are always welcomed and applaused. Malik’s skill in conveying the da’wah he had learned during his wandering in Java, his insight to the art of da’wah was encountered by the action of the great orators in Java, started from this Malik began to have a hobby of recording and summarizing the speeches of great people, then published into a book entitled “Khatib ul-Ummah” and this is Malik’s early work as a writer. Seeing Malik’s remarkable development in the world of writing and speech increases the pride of his father against Malik even though he does not show it directly, because in accordance with his harsh customs and because he wanted Malik to continue to advance and develop, the blaze is precisely a sharp criticism “Speeches It is useless, fill it with knowledge, then there is the meaning and benefit of your speeches”36. Hearing sharp criticism from his father did not make him discouraged in continuing to study even though there is little disappointment in his heart Malik still rising.37 Malik’s spirit grew after heard that in Padang Panjang the school had opened Muhammadiyah and needed teachers, Malik and other friends joined applying. Applicants are required to fill out the forms, such as, explainname, address, and education and must attach proof of graduation, such as diploma or diploma. A few days later it was announced who was accepted to become a teacher at the school. Some are accepted and some are failing. And Malik is one of those

35 Hamka, Kenang-Kenangan Hidup.Op.Cit, p. 84 36 Muhammad Damami, Tasawuf Positif dalam Pemikiran Hamka, (Yogyakarta: Fajar Pustaka Baru, 2000), p. 58. 37 Muhammad Damami, Tasawuf Positif, Ibid, p. 60. who failed, because Malik does not have a Diploma.38 He thought that he had learned enough in Java so much less that he received a good response and response from the community after Malik delivered his da’wah, but only because he did not have Malik’s diploma was refused to become a teacher at Muhammadiyah school. Although the school was also established jointly by Malik. After having spent 2 years in his hometown, and felt less useful in his father’s eyes and his surroundings, with a determined intention Malik determined to go back to wandering while searching for science he decided to perform the pilgrimage as well as deepen the knowledge (islam) on the scholars First there, on his departure Malik only gave news to his mother and even his own father was not told, Malik filled the cost of departure with his mother from the sale of cotton near his home.39 Arriving in Malik immediately perfect the pillars of Islam by performing the pilgrimage of his hajj, by sending a letter to his father, telling him that he had hajj. Furthermore Malik was allowed to settle in the home of Sheikh Amin Idris.40 To meet his living expenses Malik got a chance to work at a printing and publishing company owned by Sheikh Hamid, on the sidelines of work Malik did not lose the opportunity to keep studying, with the availability of abundant religious books in the company warehouse he took his time off to read his books. Classic books, Islamic newsletters, and various religious books. Starting from tauhid, philosophy, tasawwuf, sirah, and many others in Arabic, the only foreign language he mastered.41 As Malik’s initial goal in addition to work also to absorb the knowledge of Sheikh Ahmad Katib who was so favored by his father.

38 Muhammad Damami, Tasawuf Positif, Ibid, p. 77. 39 Hamka, Kenang-kenangan Hidup Vol. III, Ibid p. 36. 40 Hamka, Ibid, p. 53. 41 Hamka, Ibid, p. 71. After performing the hajj, then he bears the name of Haji Abdul Malik Karim Amrullah - Hamka, for some time lived in the holy land he met H. , a prominent Muhammadiyah figure who immediately ask him to back to home, he says “much more important work on the movement , Study, and struggle that you can do, it will be better to develop yourself in your own country, “said Agus Salim.42 The advice was regarded as a command, he immediately returned to his homeland after seven months of living in Mecca, but he did not go directly to Padang Panjang but stopped in Medan for a while.43 Although only 2 years of elementary school education, and a little armed Arabic language that he obtained through school diniyah, also without any title, Malik able to prove that he canbe what his father and Minang society aspired, not enough to be a productive young scholar, but his marriage was acknowledged by the Egyptian people so he got the title which was awarded for the first time by Al-Azhar University of Cairo to Malik for his sincerity in studying and preaching.

B. The Influence of Hamka 1. Hamka’s Contribution for Society The fear of his father made him hesitate to go home, so he decided to start giving his failures and precious experiences into his writing in Medan, his first writing published in the newspaper of Pembela Islam in Bandung and corresponding to M. Nastir, A. Hassan, and other Islamic reformers. Furthermore, in the daily newspaper of Pelita Andalus who publishes reports of Hamka’s travelling especially journey to Mecca. Until Hamka often sent his writing to Suara Muhammadiyah44 led by H. Fakhruddin in Yogyakarta, he wrote a

42 Rusydi Hamka, Pribadi dan Martabat Prof. Dr. Hamka, ibid, p. 84. 43 Rusydi Hamka, Ibid, p. 98. 44 .Be the pair of news official Muhammadiyah equally published by PP Muhammadiyah. Since 2005 Muhammadiyah’s Motto are Affirming and enlightening, Affirming are more oriented go inside and illuminating nature or affirming the ideology movement da’wah Muhammadiyah in order for the leadership and activist da’wah good response and favoredsociety, but the Honorarium of the writing is not sufficient for Hamka’s life. Allah’s help came when the delegation of Deli Plantation asked him to teach religion in the Deli , with a fee about 30 rupiah.45 Even though he has a busy teaching with a high honor, but Hamka still continue his penchant in writing and being a journalist, amid his career preference, it turns out that the relatives and people in Minang are looking forward to the return of Hamka, it is a Minang tradition that always welcome the return of a Haji to be absorbed . Until finally Hamka dissolved by the seduction of his brother-in-law A.R Sutan Mansur, who deliberately sent by his father to pick up Hamka.46 Hamka was actively involved in the organization of Muhammadiyah. In 1928, Hamka was appointed chairman of the Muhammadiyah branch in Padang Panjang. There he also accompanied other Muhammadiyah members to establish madrasah school “Kulliyatul Muballighin”.47Hamka elected as head teacher and teacher. In 1929, at the age of 21 Hamka was married to a girl, Siti Raham.48 Hamka showed his ability to speak again in a speech delivered at the 19th Muhammadiyah congress held in Bukittinggi on 1930 entitled “Agama Islam dalam Minangkabau”, attended by thousands of emissaries from several regions, unofficially having Hamka as a new podium lion. A year later Hamka was sent to Makasar to preach there beyond his preoccupation. Hamka was in charge of preparing for the 21st Congress of Muhammadiyah in Makassar. For

Muhamadiyah with read the contents of Suara Muhammadiyah will more steady in steping of da’wah confirming this ativities is closer to process as a result teaching islam religion eqquiped with the enrichment value and the meaning of which flow during this by Muhammadiyah. To be clear see also Jurnal Dakwah, vol. IX No. 1, Januari-Juni 2008. 45 Rusydi Hamka, Pribadi dan Martabat Prof.Dr. Hamka,Ibid, p. 210. 46 Fikri Ali, Hamka dan Masyarakat Islam Indonesia; Catatan Riwayat Hidup dan Perjuangannya, (Jakarta : Prisma, 1983,) p. 199 47 Ibid, p. 204. 48 Irfan Hamka, Ibid, p. 74. three years living in Makasar, in addition to being a mubaligh he still diligently wrote articles that are sent to several newspapers in Jakarta and Medan.49 In 1936 he was back to Medan city as the request of his friends to lead the magazine “Pedoman Masyarakat”then the new editor published 500 copies of that magazine. Under his leadership (1036-1942) “Pedoman Masyarakat” grew rapidly until it was able to publish a 4000 copies, which it very big amount. And this is where the first time Haji Abdul Malik Karim Amrullah use the name“Hamka”, which later became the popular name. Through this magazine, the great works in the realm of religion, philosophy, mysticism, and romancewas born. There are contained in the guidelines of the community, some are written off. Pedoman Masyarakat Magazine was stopped since the entry of Japan to Indonesia in March 1942.50 When the Conference of Muhammadiyah hold in West Sumatra (1946) he was elected as the Chairman of the Council of the leadership of Muhammadiya area of West Sumatra, replacing s. Y Sutan Mangkuto who was appointed to be Regent of Solok. That mandate is retained until 1949. At the next Congress of Muhammadiyah Hamka was elected as a member of the leadership of the Centre, but in 1971 the Congresswhich held in Macassar Hamka was no longer willing to sit in the direction of the center of the Muhammadiyah, considering the factor of age. Since then he’s assigned as an advisor to the Chairman for the center of Muhammadiyah.51 Like his father, he was a consistent cleric (istiqomah) his da’wah for fighting in religion, and also as a great-granddaughter of Tuanku pariaman, warlord during the war of the Paderi, the blood of the nationalism flowing thickly in his body, it was

49 Rusydi Hamka, Pribadi dan Martabat, Ibid, p. 139. 50 Ibid, p. 144. 51 James R. Rush, Ibid, p. 127 proved by his plunging directly into the front line of Independence Guerrilla Warriors against the return to the Netherlands colonizers in Medan Indonesia in 1945. Thesmoldering Hamka’s speech succeeded in burning the spirit of warriors, he like Bung Tomo, the motivator of the fight. So Hamka was subsequently appointed as the Chairman of the Indonesia National Defence..52 In 1950, he was starting a career as an employee of the Ministry of religion. He served as a lecturer at Islamic colleges, such as the Perguruan Tinggi Islam Negri (PTAIN) Yogyakarta, Indonesia Islamic University in Jakarta, Muslim University (UMI), Macassar, North Sumatra Islamic University, and served as a lecturer at the Faculty of law and the philosophy of Muhammadiyah in Padang Panjang.53 In 1956, he was finished building a dwelling house in Kebayoran Baru, in front of the House there is a broad field that is provided by the Government to build a Grand Mosque, he was so excited because he suggested that when a mosque is in front of the House, it will be easy to educate children in Islamic life. Two years later, an important event happened in Hamka’s life. He became a member of the delegation of Indonesia for the Islamic Symposium at the University of Lahore, Punjab, and Pakistan. There, he was acquainted with the great thinkers of Islam, he is Dr. Muhammad al-Bahay.54 After the seminar he was continuing a visit to to meet Islamic Mu’tamar invitations, that the Secretary General is Anwar Sadat, one of the officers members of the “Council of the EgyptRevolution”, when at that time, Jamal Abdel Nasser as the President.55 The position of Hamka as members of the leadership of Muhammadiyah, apparently has made him so familiar to the Egyptian

52 Hamka, Kenang-Kenangan Hidup Vol. IV, Ibid, 93. 53 Rusydi Hamka, Pribadi dan Martabat, Ibid, 155. 54 Nasir Tamara, Hamka di Mata Umat, Ibid, p. 339. 55 Ibid, p. 361. society, especially in academia al-Azhar University. His name is also well reputed in “As-Syubbanul Muslimun environment”,56 This is apart from the role of Sayyid Fahmi al-Amrousi who is the Egyptian Ambassador in Indonesia also Raden Hidayat who introduces Hamka to the Egyptian society. In that moment, Hamka convey a lecturing to introduce further Hamka’s view of life to the academic community and the movement in Egypt. With the title that had been prepared by Hamka “Influence of Muhammad Abduh’s Thought in Indonesia and Malaya.” Extraordinary Welcome obtained Hamka after delivering his speech, they give so high appreciation to the Indonesian people that turned out to be more explore and understand Muhammad Abduh’s thought than most Egyptians themselves.57 After the general lecture, Hamka continues his journey to Saudi Arabia to meet King Saud invitation, in this opportunity Hamka use for a pilgrimage to the tomb of the prophet. Personal as a guest of the King of Saudi Arabia Hamka colonize a few days in the Medina, until the middle of become guests king, came the Ambassadors of Egypt in Indonesia, Sayid Ali Fahmi al Amrousi extends an invitation to Hamka which contains the plan of al Azhar University awarded the highest scientific degree to written by Buya Hamka, Fakhriyah Ustadzyyah Degree (Doctor Honorius Causa).58 But giving ceremony honor degree could not immediately implemented because preparation of the protocol arranging of the inauguration that previously had never been done is needed, and takes up to two weeks. But the last week of February 1958, political temperature in Egypt becomes warm with the conjunction of the Republic of Egypt with the Republic of Syria, the rejection of it in iringi action with demonstrations and parades of giant parade which occurs every day, quagmire is also hit into the al Azhar University, so that the delivery

56 Islamic organizations that has same direction with Muhammadiyyah. 57 Hamka, Kenang-Kenangan Hidup, Ibid, p. 96. 58 Ibid, p. 105. of the title Ustadzyyah Fakhriyah more restricted. And at the request of the al Bahay to Hamka to be patient lived in Egypt for longer (early April 1958). Regarding the conditions in the land of the water that is the joy of us feeling because of the political crisis center happened, news which came to Hamka that Revolutionary Government of the Republic of Indonesia has a rebellion in Sumatra. And at the end of February 1958, Indonesian National Army has bombed Painan which is located in the south coast of West Sumatra. Find Minangkabau, earth were he was bornin a state of great danger, Hamka has a soul fighter decided return and delay the presentations affairs title the honor trustful companion.59 Upon arrival he was in his hometown, Hamka found the development of the mosque in front of his house was finished, but the mosque was not yet can be used because according to Syamsurijal as Mayor of Jakarta as well as the development committee the Great Mosque Kebayoran Baru proclaims that the mosque can be used to serve after was inaugurated by Mr President Soekarno, but Hamka urged that allowed using the mosque while waiting for the willingness of President Soekarno authenticates it. For Hamka, the soul of the mosque and then lights up when used to serve, let alone the time has come the month of Ramadhan. Each day Hamka routinely leads Kebayoran Lama community during the five times by giving the review regarding the explanation of the verses of the Qur’an to jamaah for 45 minutes after every two prayers, from where the beginning of West Java, magnum opus written by Buya Hamka will know as the book of interpretation of al Azhar.60 March 1959, come at the invitation of the Egyptian ambassador new, was Sayyid Ali Fahmi to Hamka the appearance of the gift of doctoral degree Honoris Causa by the University of al-Azhar to Hamka

59 Hamka, Kenang-Kenangan Hidup. Op Cit. P. 43 60 Muhammad Damami, Tasawuf Positif (dalam Pemiikiran Hamka), Ibid p. 68. has been implemented and the bell (tubes diploma) green is delivered to Hamka in a ceremony full of kindness in the office of the embassy of Egypt, on the diploma was listed a description of “Raqam 1”, which means the academic degree award is the first award since Al-Azhar set the rules about it. Stating that Hamka was the first to get the title H.c. Andersen Hotel from the University of al-Azhar Cairo.61 This is the momentum is important in the history of the struggle of Hamka. In the introduction to the interpretation of al-Azhar, about it Hamka wrote

“ Diploma that is very important in the history of my life that I have received with full keharua. For he in the sign tanganioleh president R.P.A itself, Jamal Abdel Nasser and Syeikh jami’ Al- Azhar that Azhar is reached the dignity of a glorious during a journey he is Syeikh Mahmoud Syaltout (He , at the end of the year 1963). And he also attended the muhadhoroh i in the house of the United States-Syubbanul Muslimun”)62

In December 1960, Sheikh Mahmoud Syaltout accompanied by Dr Muhammad Al-Bahay (loops are believed to Hamka are behind the success of Mahmoud Syaltout promote Al-Azhar) to visit Indonesia as a guest of the state. One of the agenda of the visit is traveling to the Great Mosque Kebayoran Baru. See the struggle of Hamka at the Great Mosque Kebayoran Baru, Mahmoud Syaltout in welcoming greetings among others said, “That start today, i as sheikh (Rector) dar Jami’ Al-Azhar provides for the mosque is the name “Al-Azhar”,! May he be Azhar in Jakarta, in the same manner as existence of al-Azhar in Cairo.” Since that time the -the agreed looks like the name of the Great Mosque of al- Azhar as a replacement for the name of the Great Mosque Kebayoran Baru.63 With all kinds of his extraordinary activity, Hamka continuing foward giving lessons that misinterpretation in the Great Mosque

61 Hamka, Kenang-Kenangan Hidup Vol. IV, Op.Cit. p. 71. 62 Ibid, p. 75. 63 Irfan Hamka, Ayah Kisah Buya Hamka, p. 96 . of al-Azhar. January 1926, Islamic Library Azhar founded a year earlier published a magazine called “Gema Islam” where Hamka became leader. All the activities of the Great Mosque, especially the lessons misconstrued by Hamka in load periodically in the magazine. The extent of the circulation of the “Gema Islam” make convey interpretation ba’da two prayers in follow by the worker other mosque in his editorial Indonesia. A series of lessons interpretation after two in fit in the “Gema Islam” by Hamka in give the title of the interpretation of al-Azhar, refers to the place where the interpretation is in give as well as personal award Hamka to Azhar (Egypt).64 The role of Hamka for influencing his thought for Indonesian society is very big.He was loop as an Ulama, Reformator, mighty poet who also as the father of the land. So many interesting he creats influence until the heart of the old men, teenagers and children, from among the rich until the sleek, from those who have the highest rank until not 65even rank, until this time it is not found in the land of this water loops ulama deception like Hamka. MUI is the last organization that managed Hamka before he felt sick, lose it Hamka from the organization due to the establishment of a firm Hanka attitude subject of fatwas prescripts, that di about forbidden thank Happy Christmas for Muslims to non-Muslims, a party asking a sharp rejection of the fatwa and demanded that the Hamka revoke the fatwa, felt it could not restain insistence in addition to the physical Hamka start sickly he finally decided to looks like his chairmanship.

64 Hamka, Kenang-Kenangan Hidup Vol. IV, Op.Cit. p. 50. 65 Majelis Ulama Indonesia- MUI, is Indonesia’s top Muslim clerical body. The council comprises all Indonesia Muslim group including Nahdatul Ulama (NU), Muhammadiyah, and smaller groups such as Persis, Al Rasyid, Majelis Mujahidin Indonesia (MMI), Hizbut Tahrir Indnesia (HTI), Forum Ulama Umat Islam (FUUI). The Ahlul Bait Indonesia and Jemaat Ahmadiyyah Indonesia could not be accepted as member. Its was founded by the Indonesia New Order under the Suharto administration in 1975 as a body to produce fatwa and to advise the muslim comunity on contemprorary issues. After resigned from the office of the chairman of the MUI on the morrow with declining health , Hamka it is recommended that in opname in Pertamina Central Hospital on 18 July 1981 which coincided with the beginning of Ramadan in the day to the four treated Hamka stated comma separated by a bunch of doctors kondis that the kidneys, lungs and central nervous system is no longer functional and can only be defended by the pacemaker. at Tien in the morning of his sons agreed for sacked the pacemaker and Hamka also breathed his last breath on Friday 24 July 1981 at 10.37 in age of 73 years. Their bodies too in his house and bury him in the land of kusir66 The first letter in the review by Hamka is Surat al-Kahf Chapter 15. Previous interpretations that in his analyze, which at the start since the end of 1958, then in load periodically published in the resonance of Islam al-Azhar library publications from January 1962 until January 1964. Start time was expressed in the heart of Hamka to arrange the interpretation of the book and then give the title of the interpretation of al-Azhar.67 27 January 1964, render the destiny Allah by Hamka in figure with sentence, “If the sky will fall, how come index finger can restrains.” The day after giving the weekly study in the Great Mosque, Hamka pick four police dressed rowdy, complete with letter of temporary suspension. In it in mention that Hamka in supposed to do evil in accordance with PenPres No 11/1963.Without more clearly Hamka taken along the Department of police forces (DEPAK), detained for 2 hours and then being carried to Camacan, Top Bogor.68 The accusation that awaits him is doing the secret meetings, to become a member of the hidden movement to oppose the Indonesian president Soekarno and the government of the Republic

66 Irfan Hamka, Op.cit, p. 73. 67 HamkaPandangan Hidup Muslim, (Jakarta : Bulan Bintang, 1960) p. 49. 68 Ibid, p. 77 . of Indonesiawhich was valid. One who was blamed for the accusation was his study in October 1963 in Islamic Religious Institute (now Islamic University) Ciputat considered inciting people to continue the rebellion Kartosuwiryo, David Beureuh, M. Nastir and Syarifuddin Prawiranegara. Apparently, among only few students who follow the science of Tasawuf lecture in mention Hamka, there are intel Soekarno regime.69 Various other charges include the braid contacts with the arms of the Tengku Abdul Rahman in his visit to the Pontianak on September 1963, a meeting dark in Tanggerang on 11 October 1963 to plan the murder of Minister of religion that time H.Saifuddin Zuhri and a coup, etc. In essence, Dawah activities written by Buya Hamka among people in regard as contra movement of the revolution of legal provisions for the perpetrator is specified via the announcement letter president. The whole, Hamka detained for two years and four months, only because of the political views with President Soekarno, especially about Pancasila as basic/state philosophy. About the events of the shadow Hamka wrote:

“Seeing start date Pen.Pres. was convened, thick around my conjecture that Pen. Pres. is primarily aimed at is to myself. Because I was accused of a meeting dark in Tanggerang on 14 October 1963, is Pen.Trouser was invited the laws on 14 October 1963.”70

Slander abominations in overtaken by the detention without judicature, no doubt is the pinnacle of the tension in the relationship between written by Buya Hamka with President Sukarno. Actually, according to the nature of Hamka romantic personally president Soekarno is a figure of admiration and never again hailed so high by Hamka. Cf. the story of the visit of President Soekarno to Sumatra (West) on June 1948 when all the people of Sumatra took up arms against the

69 Hamka, Kenang-Kenangan Hidup Vol.IV,Op.Cit, p. 80. 70 Hamka, Kenang-Kenangan Hidup vol IV, p. 91. return of Dutch colonialists where Hamka plunged into the front line, very fit paints romantics Hamka-Soekarno personal relationship. But political views, also sharp differences between the two great personal in the understanding of the religion of Islam in the latter days, has brought Hamka guilt slander in the history of his life. Slander in visioning enthroned a wisdom. For more than two years in custody, Hamka totally isolated from the world of many thus deeper intimacy so intimate with the creator. The entire time poured out to run the acts of worship, draw closer to the source of all the source of life. With the atmosphere that transedenta, Hamka continue interpretation of the Qur’an to successfully set up a complete book 30 Chapter interpretation of Al-Azhar.71 With the humble Hamka acknowledges that if there is no slander upon himself, taste of it seems difficult for she completed the great work considering the age factor and his activities extraordinary preaching. One of the son he never suggested that on the introduction to the book of his interprete, Hamka expressed gratitude to the party who has pronounced slander him. Because of the plentiful slander that he arrested, and because the detention Hamka successfully complete misinterpretation of Al-Azhar. Hamka rejected. He emphasized to adhere to the establishment of Tauhid only give thanks and praise to God alone. Gratitude is so great has delete all the sick heart. In the eyes of his son Irfan Hamka, Buya Hamka is the figure who inspired. "Many principle of life Father who can be a moral position for the community now." For Komarudin Hidayat, Rector of UIN Jakarta Martyr, Buya Hamka is a Father for this land. "Dad not only seen biologically, but he is also the father of the children of their students, spirituality father."72

71 Nasir Tamara, Hamka di Mata Umat, Ibid, p. 117 . 72 Irfan Hamka, Ibid, p. 104. For Jusuf Kalla, Buya Hamka is the ulama and a great missionary. Many great scholars, never become great missionary. " Lecturing he was never the same even more than 36 times, very great."73 According to the chairman of the MUI, Mr. Amidhan, Buya Hamka wasa figure that honors the integrity as a man who believe. The written by Buya was never be compromised on the problem of the creed. For Tuti Alawiyah, Buya Hamka was her teacher. “His speeches and speech still could be remembered until now,” He said. He still remember how is the written by Buya can inspires her to become a person who can obtain the greatness, namely with the leadership, personal, and family. For the former coordinating Kersa Azwar Anas, Buya is a person that stirreth up and able to assist and give strength when he felt in the fundamental point in life, including when lost a daughter. 74 2. Hamka’s Papers As a forward-thinking, he was not only reflect on independence through a variety of pulpit in the speech religion, but he also poured it in a wide variety of shaped his writing. The orientation of his thought include various disciplines, such as theology, mysticism, philosophy, Islamic education, history of Islam, fiqh, tafsir and literature. A very prolific as a writer, he was writing dozens of books no less than 103 books. Some of his works are as follow: 1. Hamka work in Religion side. a. Tasawuf Modern (1983), at the begining, this work is a collection of articles published in the magazine 1937-1937 Community Guidelines. Because of demands of the community, a collection of articles are then published. In this monumental work, he exposes his discussion into seven chapter. This book begins

73 James R. Rush, op.Cit, p. 206 74 Ibid, p. 105. with a description of Sufism. Then sequentially presented him also the opinion of scientists about the meaning of happiness, and religious, and mental health, and the main body, possessions and happy, the nature of the perceived happiness, the stairs of happy, wretched, and munajat to God. His other talks about Sufism is Mysticism The development and its Purification ´. This book is a combination of the two works he ever wrote, namely the development of Sufism From Centuries and return the Sufism in base. b. Lembaga Budi (1983). This book was written in 1939 which consists of six chapter. His talk includes; Noble Character, reasons of morals crisis, moral persons holding Government, a noble character should be owned by a monarch (ruler), moral merchants, entrepreneurs favor workers’s moral, views of scientists’s moral, and a splash of experience. implied, the book also contains about of thought he was against Islamic education. c. Filsafat Hidup (1950). This book consists of four chapter . He started this book with exposure on the meaning of life. Then in the next chapter, also explained about the science and reason in various aspects and dimensions. He portrays about the laws of nature or sunnatullah. Then about the etiquette of politeness, either vertically or horizontally. Further the meaning of simplicity and how simple life according to Islam. He also commented on the meaning of courage and its function for human life, more about justice and the various dimensions, the meaning of friendship, as well as how to find and build friendships. The book ends with a talk about Islam as a shaper of life. This book is one of the tools he was using to express his thoughts on Islamic education. d. Lembaga Hidup (1962). In his book, he developed his thinking in seven chapter. This book describes various obligations of man to God, the obligations of human social, rights of property, obligations in view of the obligations of a muslim, in the family, study, water, Islam and politics, Qur'an to age modern, and this paper covered with lays out the figure of the Prophet Muhammad. In addition to the philosophical institution of moral and life, the book also contains about education implied. e. Pelajaran Agama Islam (1952). The book is divided into chapters IX. Some include; man and religion, from the point where the search for God, and tenets of faith.\ f. Tafsir Al-Azhar 1-30 Juz. Tafsir Al-Azhar is his most monumental. The book is written in the 1962. Most of the content of this tafseer was completed in prison, when he became a prisoner in 1964-1967. g. Ayahku; Curriculum vitae Dr. Haji Amarullah and struggle with the House of religion in Sumatra (1958). This book describes the personality of his father, Haji Abdul Karim Amrullah or often called Haji Rosul. Hamka depicts the struggle of the people in General and particularly the struggles of his father, who was exiled to the Netherlands by Sukabumi and finally died in Jakarta on 2 June 1945. h. Kenang-kenangan Hidup Vol I-IV (1979). This book is an autobiography Hamka. i. Islam and Adat Minangkabau (1984). This book is against the Customs and mentality of the society it thinks does not fit with the times. j. Sejarah Umat Islam Vol. I-IV (1975). This book is an attempt to expose in detail the history of Muslims, i.e. starting from the early era of Islam, progress, and decline of Islam in the middle ages. He also explains the history of the entry and development of . k. Studi Islam (1976), to talk about political aspect and Islamic State. His talk includes; Islamic jurisprudence, Islamic studies, and comparisons between the rights of the United Nations Declaration of human rights and Islam. l. Kedudukan wanita dalam islam (1973). The book discusses 2. Hamka works in the field of Literatur a. Di Bawah Lindungan Ka’bah (1937), tells the story of a young boy who is obedient in the adventures of her love with a beautiful girl, but the youth a lot of suffering, so he is looking for a place to take refuge. Then under the consent of ka'bahlah he found peace within her until she died. According to Manilow Hamka got inspiration to compose the text is from his experience mengelana to Mecca, bitter getirnya he was there for 6 months in the year 1927. b. Tenggelamnya KapalVan Der Wijck (1938), romance books, according to Hamka confession composed Hamka set when he became the inspiration muballig the large Administrators Muhamadiyah in Makassar at that time he was hanging out to Bugis, Makassar, Mandar, Toraja with his friends and see how the Moon disappeared behind the horizon Beach makassar. It was around the year 1934, and was composed in the year 1938. c. Merantau ke Delhi (1939), novel tells the story of the youth who migrated to seek knowledge. This novel, according to testimony, he composed based on the inspiration that he was captured when he became "religious teacher" at Bajalingge plantation, between Bukit Tinggi by Pemantang Siantar. He looked at how the lives of the small merchants there and vice versa how bad luck that befalls among the coolies of plantations of the same place after "Poenale Sanctie" applied. d. Di dalam Lembah kehidupan, this book is a collection of short stories originally published in the society's Guidelines. In this book a lot mentioned about polygamous marriage immoral less calculation. e. Si Sabariyah (1926), his first romance books that he wrote in the Minangkabau language. Roman; Tenggelamnya kapal Van Der Wijck (1979), Merantau ke Deli (1977), Terusir, Keadilan Illahi, Di Dalam Lembah Kehidupan, Salahnya Sendiri, Tuan Direktur, Angkatan baru, Cahaya Baru, Cermin Kehidupan. f. The Article; Persatuan Islam, Bukti yang Tepat, Majalah Tentara, Majalah Al-Mahdi, Semangat Islam, Menara, Ortodox dan Modernisme, Muhammadiyah di Minangkabau, Lembaga Fatwa, Tajdid dan Mujadid,and others. 3. Works in the field of Islamic religious Hamka a. Pedoman Muballig Islam (1937). b. Agama dan Perempuan (1939), is a book that defends the House mother in terms of religion. A book against the arbitrariness of men against women. c. Kedudukan Perempuan dalam Islam. The book was first published in 1973. At first, this book is a sequel to composition in Panji Masyarakat magazine. The birth of this book is inseparable from the establishment plan of the marital Act 1973 which secular and his efforts to uplift the dignity of women as long as it is in a position that is quite a concern. d. Tafsir al-Azhar Juz I-XXX. Tafsir al-Azhar is one of his monumental. This book was written in 1962. Most of the content of this tafseer was completed in prison, when he became a prisoner in 1964-1967. The book was first printed in 1979. This work has been experiencing some kai reprint. Even a publication not only in Indonesia, but also printed in Singapur. e. Rights and Islam. Trees his thoughts in this book closes with explains the doctrine of islam as a motivator capable of evoking the independence and courage against his people. f. Sejarah Islam Vol. I-IV (1951), is her attempt to expose in detail the history of the Muslims. Islamdi on the history of Indonesia his speech he raised the discussion about the development of islam in Indonesia and the Malay Peninsula. 4. Works by Hamka in education a. Pendidikan Islam(1956), some include; man and religion, from the point where the search for God, the tenets of faith (trust in God, the things unseen, Scriptures, the Apostles day hereafter, as well as destiny, qada and qadar), as well as faith and charity Saleh. 40 b. Akhlaqul Karimah (1989), there is some discussion among them about achieving the good of morals and riya As educator, "Buya" Hamka has been able to show the evidence Cogent will be its success. Despite not being a professional teacher educators in a sense, he exudes an overall attitude of educating all his life, either through direct teaching or through his writings

C. The Concept of Wisdom To get a better understanding the concept of wisdom, then it may need to find meaning and the essence of wisdom. Wisdom or hikmah is the masdar of fi’l hakama,75 Derived from the root word kaf, ha and mim, which means to restrain or prohibit, namely banning for a virtue as well as leave the tyranny, the people who left the tyranny for the sake of virtue as he received guidance. Thus it could be said that wisdom is the guidince of God.76 In ethimologis term wisdom consists several meanings: 1.Wisdom is defined as: justice, science, patient, prophetic, Qur’an and Bible.77 2.Wisdom is knowing the best things in the best science, and for those who are always improving every minute to master the art. 3.Wisdom means the

75 Fr. Lous Ma’luf & Fr. Bernard Tottel al-Yassu’I, Munjid fii-l-Lughah wa-l- ‘Aalam, (Beirut : Daar-l-Masyriq, 2002), p.146 76 A.W. Munawwir, Kamus al-Munawwir Arab-Indonesia Terlengkap (: Pustaka Progresif, 1997), p. 906. 77 Muhammad bin Mukrim bin mandzur, Lisanu-l-arab vol 12, (Lebanon-Beirut, Daaru-l-Shodir), p.10 creation of a truth through reason and science integration.78 Along with the development of knowledge, it is increasingly clear that the lessons have meaning and has been widely defined to various terms that include in it,79 such as:first;Justice, banned from dzolim, second; Patience, banned from angry, third; Science banned from stupid. Other meanings of wisdom isthe prophetic, the qur’anand the Gospel. The Prophet was sent in order to protect his member from worship besides Allah, as well as prevent it from doing immoral and sinful. The Qur’an and the Gospels and the book of Scriptures that God sent down previously in General contains prohibitions to be on idolatr and bad deeds. In addition there are also the defining wisdom with the knowledge, it is based on the fact that knowledge is the knowledge in the sense of preventing a thing to avoid. The definition of wisdom in qur’an there are many meaning, the first is which mentioned alongside the word Qur’an. For the second whichnot side by side with the words of the Qur’an, but is mentioned alone. If alongside with the Qur’an says that wisdom means the hadith Apostle example: Allah Ta’ala said”Indeed God has given gifts to those who believe when God sent among them a Messenger from their own ranks, who read to them the verses of Allah, cleanse (soul) them, and teach them the Book ( al-Qur’an) and al-Hikmah (hadith). and verily before (the coming of the Prophet) that they are actually in manifest error “.80 But if wisdom is mentioned alone without side by the word Qur’an that the meaning is right in words, deeds and beliefs, as well as putting things insuitableplace.Among examples of the interpretation of the word of wisdom with the second meaning is the word of Allah almighty said81 “Allah

78 Raghib al-Asfahany, al-Mufrodat fii-l Goriibi-l- Qur’an vol .10 , (Maktabah Nazar Musthofa), p. 16 79 Sa’id bin Ali bin Wahaf al-Qahtan, Mafhumul hikmah fii Da’wah ila Allah ta’ala, (Riyadh, matba’ah Safir), p.30

80 Holy Qur’an: al-Imran 164 81 Abu Abdirahman Abdullah Zein, 14 Contoh Praktek Hikmah dalam Berdakwah, grants al wisdom (a deep understanding of theQur’an and As Sunnah) to whom He will. And whoever is blessed with wisdom, he has indeed been blessed with many gifts. And only those who think that can take lessons (from God’s word).”82 In terms of wisdom words have common sense with the philosophy comes from the Greek language and consists of two words: Philo and Shopia. Philo means love in the broad sense the desire and Sophia means wisdom or truth. So the etymology of philosophy means the love of wisdom.83 holds that the philosophy of the word comes from the Arabic falsafa.84according to him, the Arabs took it from the Greek Philosopia which means that you want to understand and deeply or love of wisdom. This opinion is supported with arguments that the philosophy was taken from the Greek philosophus. This word is used for the first time by Socrates the most famous thinkers who disclaims and against the house of sofis.85Socrates naming his selves philosophus, lovers of wisdom. This expression is thus in the adoption by the Arabic becomes failasuf and from thence also said the philosophy taken. A counterpart of the philosophy of is the wisdom that means the wise in the issues of scientific.86 Thus the wisdom is the highest thing that can be achieved by human beings with through the mind, heart and methods of p.4 82 Holy Qur’an: al-Baqaroh 269 83 Amsal Bahktiar, Fisafat Agama (Jakarta: Logos Wacana Ilmu, 1999), p.6 84 Harun Nasution, Filsafat Agama (Jakarta: Bulan Bintang, 1991), p.3 85 Sofis in Greek means the wise or magicians. The sofis is a group of graduate teacher professional in the art of rhetoric and debate. Their job is to train the lawyers for skilled in the debate in the court. Wrestled with the teaching that is often contaminated with ambiguity think make they refused to oppose the truth outside the mind of man. Socrates name philosophus to show humility of heart, as well as teasing the sofis, as he said to them, “You who wrestles in scholarly qualifications for the purpose of the material and political is not worthy to bear the title sofis (the wise). Even i who reject the idea of you with the reason that far more powerful, feel not worthy to bear the title, and more choose the name of the lover of wisdom”. See: Muhammad Taqi Mishbah Yazdi, Daras Filsafat Islam, translation of Indonesia, (Bandung: Mizan, 2003), p. 4-5. 86 Fr. Lous Ma’luf & Fr. Bernard Tottel al-Yassu’I, op.Cit.p.593 thinking. Based on the results of these observations, seen that the meaning of wisdom have similarities with the thought of al-Ghazali 450 H/1058 M and wisdom in the sight of Ghazali is the strength of the knowledge of good value so it is easy to respond to the difference between the truth and lies between right and falsehood. When the strength of this science, he was born from him the wisdom that will lead to good works87. Opinions asserted by the generation of philosophers in 1906 M is Sayyid Quthb according to which the meaning of wisdom is the fruit of education with the book of the Qur’an,88 because the Qur’an get the title of al-judges which means wise, this has been explained in the Qur’an that Allah SWT said “this verse of the Qur’an that contains wisdom.”89 The Meaning of wisdom is the wisdom, said wise because each verse contained in it have compliance with the situation in every decade. So those who were given the title of al-judges are the ones who have the ability looks like all affairs in the right place and weigh them with scales, and obtain the appropriate purpose.90 So also with the opinions Nurkholis majid 1939 M that her wisdom is a wise action in everyday life.91 Then needed corelation between theory and practice. Thus it can be concluded that the mind of al-Ghazali, Sayyid Quthb, and Nurkholis Majid of wisdom have almost the same meaning they appear to agree that wisdom is a wise attitude is born from corelation between science and good imbued with a great willing, strong logic and thinking that mature.

87 al-Madjidi. Konsep Pendidikan Para Filosof Muslim, (Jogyakarta: Al-Amin,1997), p. 88. 88 Mahmud Muhammad al-Khazandar, Hikmah, (Islam House; 2009), p. 4 89 Holy Qur’an, Luqman: 2 90 Hamka, Tafsir al-Azhar,vol. 5, p.402 91 Luluk Fikri Zuhriyah, “Dakwah Inklusif Nurkholis Majid”, dalam Jurnal Komunikasi Islam, jurusan Komunikasi dan Penyiaran Islam, Fakultas Dakwah IAIN , (Vol 02. No 02. Desember 2012) p. 9 CHAPTER THREE

A. Wisdom According To Hamka 1. Term of Wisdom Hamka gives meaning terminologis in the words of wisdom as the desire or willingness to know the secrets of a knowledge or the true meaning.92 to fulfill the desire of knowledge is attained not only based on the theory but requires the existence of a practice.93 For a knowledge as a theory will be increasingly obvious and depth when it is followed by the practice so that it produces the absolute truth and therefore an experience has an important role compared with those who have only makes sense with his knowledge, then Hamka again emphasized that wisdom is the mind one class or high class mind, so because of the human mind are increasingly limited by the theory -visible across the surface of the theory alone and to find the essence of science is required the existence of a desire and a method to think that right and accompanied by practices that acquired through the experience. So at the end of Hamka concluded that those who obtain the wisdom of an unfortunate case price with 10,000 men who only have intellect.94 From the explanation above, researchers concluded that wisdom in Hamka’s perspective is a desire or a strong desire to find the fact something or essence of a science, for the existence of the desire to bring people to search for and prove it through practice. So that human beings are able to achieve the goal in life is to find real truth. Hamka also explains the meaning of the nature of the wise is a merit from God.Said so because according to the experts wisdom view nature and occurrences so that they know God, while the experts

92 Hamka, Filsafat Hidup Op.Cit. p. 362 93 Hamka, Tafsir Al-Azhar,vol 2, p. 451 94 Hamka, Filsafat Hidup Op.Cit. p. 363 wisdom in Arabic are called al-Judges which is one of the name of God. So the wealth of the most high God gave to his servants is the wealth of wisdom.95As has been mention in the Qur’an “God awarded al hikmah (understanding that in about the Qur’an and the Sunnah to whom He pleases. And whoever is granted wisdom, he really has been granted the gift of many. And only those who are endued with understanding that can take lessons from the word of God)”.96for her wisdom is the nature of the wisdom that God gave only to certain people.With this conclusion can be that wisdom described by Hamka as firm harmony in the meaning and interconnected with one another. There is no doubt, he explains how to achieve wisdom and purpose or results from someone who learn wisdom is to be wise. Hamka discusses the wisdom in his philosophy book in the chapter of the Law of Nature, the law of nature is a firm rule that can not be changed. in the chapter it is explained that the wisdom of God becomes the human mind in determining good and bad. explained also that searching for the law of nature needed a pure heart or soul from all the dirt, it can be concluded that how to get the wisdom of God needed a clean heart from all the dirt, the dirt of the heart is jealous, hasad, fear, hate, worry and so forth. The law of nature gives effect to every human who must feel that is feeling happy and sick, happy is if the fulfillment of the needs of lust and sick if lust is not fulfilled but there is higher than the lust, the soul while the satisfaction and pleasure of the soul is the ultimate life purpose and to achieve it man needs through the laws of Nature. In defining the happy concept of hamka quoting from one of the philosophers named Leibnitz, which according to him to achieve his own happiness he got it by the way of making others happy. It is referred to as virtue. In the matter of virtue, Hamka takes the concept

95 Hamka, Tafsir Al-Azhar, vol 1, p. 539 96 Holy Qur’an, al-Baqarah: 269 of plato in the division of virtue of which consists of 4 temperaments or the main characteristics are : first; Keep yourself from doing the wrong thing, second; to uphold the truth, third; Know the secret of life from experience, fourth; Simple in every case. The nature or temperament of the first and the second is the beginning in achieving happiness is to initiate happiness by self-regulation, which is gathered in a simple nature. While the third and fourth nature collected in love. Love to fellow human beings. If love has grown then love contains wisdom. 2. How to Obtain The Wisdom 1. Reciting the Qur’an and Understand it Qur’an that is full of wisdom and the secret of the truth, as a revelation directly from God Himself, called wise both because of its contents or because the placement or because of a suitable and appropriate always with each time it encounters. So that by reading it, know and understand the interpretation, apply it, until able to feel the result of what has been applied, is the process of stages to put al-Koran. If the entire process has been lived so easy for anyone to make the instructions and the handgrip of life, so that will be a row height nor the dignity of his soul and filled with wisdom.97In accordance with what Allah draws in the holy qur’an that “And verily the Qur’an is the mother of the Book record in our presence is really high (value) and very contain of much wisdom.98 2. Deep Thinking and Accustomed to the good things According to Hamka wisdom can be achieved by practicing since small businesses think about the problems of life with the view of nature and familiarize themselves on the good things, for example; honesty, justice peace without dispute, contemplating and review as well as the love of the truth according to the level of the strength of the soul at that time he used to love that true and

97 Hamka, Tafsir al-Azhar, vol 5, p. 402 98 Holy Qur’an, az-Zukhruf: 4 become souls hate falsehood and lies. So when adults soon will then his views skewed to wisdom, secret and philosophy.99 Ideally the philosophy is part of wisdom, because the philosophy is the means by which invites people to think deeply, directs the things confidential. So it will be difficult when only rely on the ratio only needed a trained intelligence, high opinion of chord and the most important is the actions and attitudes of life. Wisdom is related to think that logically and in-depth because it Ibn Rusyd translate “wisdom” with the philosophy and judges with philosopher.100The interpretation of the wisdom obtained with broker deep thinking or philosophy itself. In the concept al Ghazali asking sewn have wisdom said is not just a good attitude, but also the magicians of the good conduct dare to tell the truth.101 so that a person who has wisdom is not enough to just be good, without the knowledge or vice versa, but needed both for good character without knowledge could be one or astray, while the magicians but not honest, grounded not benefits. While the science acquired through the way of thinking that deeply. Ibn Arabi is saying in his book Futuhat holds the same about the way of the achievement of wisdom.102 So think deeply and familiarize themselves against the things of goodness is one of the ways to have wisdom, the reason is in accordance with what is presented by Hamka and some philosophers echelons even though the ideas ibn Rusyd only presents the way of thinking deeply without accompanied by prioritising and the attitude of life.

99 Hamka, Lembaga Hidup (Jakarta : Republika, 2015), p.299 100 Marzuki, Prinsip Dasar Akhlak Mulia,Op.Cit, p. 67 101 Hamka, Tafsir Al-Azhar, vol 1, p.386 102 Marzuki, Ibid, p. 71 3. Imitating good Attitude of others If in early Hamka proposed a method to think deeply and familiarize themselves to the good things which might not all people capable and until the deep thought then there is an easier way namely imitate, is meant to imitate here is to take the same attitude of a person or community leaders who have wisdom. With imitate attitude, how to speak, then will have wisdom. As the example of the Prophet Muhammad given grace by Allah SWT be wisdom, to learned from his attitude, how to speak, and all things good in himself,. Also described in the Qur’an sewn“As favor we have sent messengers among you who read Our Signs to you and to cleanse you and teach you the Book and Wisdom (Sunnah), and will teach you what you do not know.”103that have been embodied in the hadith narrated by earlier scholars and apply the hadith is thus one can have wisdom. The verse proves the existence of a method imitate or imitate the attitude of a person to have wisdom. In addition to the Messenger of Allah.104 Other figures who have wisdom is Luqman al-Hakim. Described in the Qur’an sewn at the time of the Prophet Daud.God awarded to Lukman a wisdom. He reminded through his advice to his son in order to take advantage and benefit from it. The wisdom that is reflected from Luqman among others the word to her son “whoever can be advised himself, he would get the maintenance of God. And anyone who can convince others will himself, Allah will add glory to him because it. Despised in order to obey God is better than pride themselves in disobedience.”105That advice as proof of the wisdom of Lukman in educating his son.evidence of his wisdom again it is written in the Qur’an narrated in a letter Lukman, which

103 Holy Qur’an, al-Baqarah: 151 104 Hamka, Tafsir Al-Azhar vol 4, p. 58 105.Mustafa al-Adawi, Wasiat Luqman al-Hakim Mendidik Buah Hati Dengan Hikmah, (Solo: Tiga Serangkai, 2013), p. 20 means“And verily we gave wisdom to Luqman: “Give thanks to God. And whoever is grateful to Allah), then verily he is grateful to himself; and whoever does not give thanks, Allah is rich, worthy of all Praise.”106With participating imitate Luqman advice to his son and we get wisdom like Surah Luqman al-Hakim and still many more people who have wisdom that whose footsteps we can. 2. The Purpouse of Wisdom In order to better understand the purpose of wisdom, then the author tries to analyze the benefits of the practice of wisdom in Hamka perspective based on experience as outlined in his works, from whom was born the essence of science is called wisdom. a. To be Wise in Perform the obligations Wisdom both in word, deed or attitude to life itself, which is used as an example and model for his people, which is described on the book and the Sunnah which will cleanse them, net of the belief that aberrant, polytheism and idolatry, and clean anyway life -day day of hatred, envy, and treasonous. To clean them on a psychologically and physically, so that it can distinguish between a dirty confidence with a clean slate. Cleanliness is what opens the mind and heart to survive in life.107 b. Knowing the essence of something / the secret of life Expert wisdom is not satisfied that the point has not managed to find out the secret things and not easily stopped research way, working hard to shed all your mind and thoughts, investigate until the inside. Because sincerity, opened secret things we’re looking for, so we have to have confidence and trust in the matter.108

106 Holy Qur’an, al-Lukman: 12 107 Hamka, Tafsir Al AzharVol 1, p.247 108 Hamka, Filsafat Hidup, Op.Cit, p. 362 c. BeAble to Adjust between Action and Knowledge every person who has been given guidance by AllahSWT, so in accordance with his knowledge and action, or charitable to his knowledge, he has good knowledge because it was experienced that people who have received the gift of wisdom, otherwise sometimes power runs out, the result whichever is not as desired.109 d. Knowing God Because see nature then the expert wisdom to know the Lord, because the experts called prudent wisdom, while the wisdom of experts inArabic called Al-Hakim is one in the name of Allah, the most high wealth that God gave to His servants is that wisdom wealth110as good as both the wisdom of life is to trust God, what did not, did not God tell us to look for wisdom? Did not he himself a teacher of wisdom? Is not He gave instructions are looking for beauty, and He alone do beauty.111 In the end, after analyzing the purpose or benefit of wisdom authors conclude that every human being again concentrated to seek wisdom as a guide and the grip of his life in this life in the modern era are overwhelmed by a crisis of moral and spiritual, which is not caused by a lack of awareness to realize the goals his life of achieving happiness in this world and the hereafter 3. The aplication of Wisdom In the discussion of the previously described several definition of wisdom in the form of the theory, but behind the knowledge is no longer a theory that higher beauty in can after apply it.112 Wisdom can be applied in societal life which means wisdom

109 Hamka, Tafsir al-AzharVol. 5, p.97 110 Hamka, Tafsir Al-Azhar, Vol. 1 p. 539 111 Hamka, Lembaga Budi, (Jakarta: Republika 2015) p.299 112 Hamka, Tasawuf Modern, Ibid. p. 98 not only brought the owners toward the real truth but makes him feel that the whole energetic movements in the face of the general public is to the public. In applying the wisdom, Hamka asserts that there is not enough perfect results from the wisdom without the existence of a just attitude, fair which was interpreted as a stand in the middle or looks like something in place, is a elements that cannot be separated from the wisdom, because if the individual has contained wisdom, which leads to righteousness, then contained also a justice, namely shows the truth to those who are entitled to receive it.113 That means that without the existence of justice wisdom is difficult to apply with other figuratively, contrasts sharply surviving wisdom obtained, if that possess it not being fair and wisdom will be damaged and will not benefit them at all. In a book which he gave the title Filsafat Hidup, Hamka expressing their opinions that wisdom is the knowledge that leads to the truth, while the fair is the scales of truth.114From the explanation above seen that there is a relationship between wisdom and fair, because they both have a role in the same purpose that is the truth. So that the end result of both is the level of perfection in applying the wisdom is the real truth that everything after the process of considering before working the fair. Allah has created human beings, equipped them with faculty of intellect, and made the whole universe submissive to man due to knowledge granted to him by Allah. The responsibility of creating and maintaining good governance, this need the use of wisdom to ensure it’s sustainability, the khalifah will render account of Allah’s trust on the day of reckoning, so being wise and making wise decision

113 M. Fatullah Gulen, Perls of Wisdom, (USA, New Jersey: The Light, 2000), p. 76 114 Hamka, Filsafat Hidup, Ibid. p. 115 will helpim give a clear account as to how he kept Allah’s trust.115 Wisdom is highly needed in order to complete the task entrusted by our creator. Man occupies the apex of Allah’s creation, his role on earth is to act as God’s steward and trustee of the bounties of the earth. “ And indeed we have honoured the children of Adam and we have carried them to the land and sea and have provide them with lawful good things and have preferred them to many of those whom we havecrated with marked preferment.”116Especially if we concider the human baing as a whole, with our bodies, mind, soul and how perfectlv and precious we are.117 Muslim know that islam embodies code of conduct that guides their wants and check their acts within specified bounds, all this code and ethics are explicity spelled out in the Quran and Sunnah. Made to understand that wisdom denotes the comprehension of knowledge and understanding of justice. Theoretical wisdom is not something that a person is born with or inherit it is acquired through experience and learning. It is the knowledge of God and understanding of religion along with justice, the power to distinguish what is wrong and what is right, in what menner to worship the creator wisely and appropriate all under theoretical wisdom.118 Similary, Ghazali shared the same view in his definition of theoretical wisdom, he highlighted it as the knowledge of reality and knowing what is true or fals and also the balance and integration of thinking and understanding, synthesizing various ponts of view pulling together knowledgeand given directivies to practical wisdom.119 People that posses theoretical wisdom have a well developed personality, respecting the individuality of others

115 Hamka, Filsafat Hidup, Ibid. p. 126 116 Holy Qur’an, al-Anbiya: 79 117 Hamka, Tafsir al-Azhar vol 3, Ibid. p. 116 118 Ja’far, Gerbang-Gerbang Hikmah, (Jakarta: Pena), p.39 119 M. Fatullah Gulen, Perls of Wisdom, Ibid. p. 77 and not conform to general social expectation, they have a set of values guiding them to what is correct and accurate which include wholeness, honesty, truth, justice, and goodness.120 The main source of wisdom comes from the quran and sunnah. In the partical of wisdom which need to be done is consist of what ought to be done and knowing what makes life good, this means that wisdom encompasses intellectual, moral and our regular day-to-day activities to ensure a better life we must use wisdom. Practice wisdom in modern era have been found irregularities diverse as an example there is interpret it as the practice of magic which deal with supernatural or magical powers of a person as a manifestation of the wisdom. However Hamka assess the true wisdom that practice is to take the essence of the science of the experiences that make a way of life so that everyone is able to provide solutions to the problems of life. Here are some examples of the application of wisdom in life based on life experience Hamka:

“Do You Defamatory Whistles

One verse says “Wailun Favorite for people who scold and defamation,” demeaning insult. In this verse Jesus said, “Your Self”, why not word yet)”do you humiliate your friend, others”? Subtlety is the secret of the Qur’an!

The verse of wisdom is already bright. First, the other person is you as well, in the Koran there are some verses that are so mean. For example, do not kill yourself, that is not not kill you, but killing other people. because it is a happy life is to live together, not life itself, ourselves does not mean that there are no others. “121

Of exposure wisdom practical example according to Hamka, author menyipulkan that Hamka has been able to do a charity in accordance with the demands of his knowledge of the Qur’an so

120 Hamka, Filsafat Hidup, Ibid. p. 96 121 Hamka, Filsafat Hidup,.Op.cit. p.124 that he gets the gist of his experience

B. Wisdom As The Solution Of Moral Crisis 1. Term of Moral In linguistic angle, morals come from Arabic, from the words akhlaqa,yukhliqu, ikhlaqan, which means in accordance with the scales, which are referred to here is the culture, behavior, character, habitual, customary, civilization, and religion however arise the opinion says that the word morals are rooted from the word khalaqa which means creator, with it also appears the conclusions the existence of a correlation between the meaning of the word rooted attitudes and akhlaqa, khalaqa that required the existence of harmony between the nature of the creator and the created From terminologyHamka argues that morality is an inner exist provision that has been absorbed easily to given a good attitude and behavior in one’s personality. It’s devided into two main subject which are good and bad moral. Good Moral is a good preparation for soul that impact good attitude based on his mind and action. While a bad moral is a bad preparation for every soul which impacting a bad attitude and behavior.122 Hamka divides the source of morals as follows: 1. al-Qur’an dan As-Sunnah, 2. Tauhid 3. Intelligence. In addition he was had a Moral to impart methods in Humans, by virtue and decency. The meaning of virtue is to put forward an unwavering ideals and a strong willingness to work.123Beside that, according to him, keeping away from sin is also a method of cultivation of moralsand self management to keep it from falling prey to bad temperaments. While civility is an moral to Allah and the Prophet, other people commonly and especially the parent.

122 Samsul Munir Amin, Ilmu Akhlak, (Jakarta: Amzah, 2016), p. 4 123 Hamka, Falsafah Hidup, Op.Cit, p.80 From this it was concluded that attitudes, according to Hamka is resulting from the consideration of sense his mind with the adjustment between the purpose and the way of achieving the goal of creating a good work and behaviour. He was further divided the concept of ways into two, good moral and bad moral. Next in the opinion of Ibn Maskawih and Hamka if scrutiny has clear similarities, before discussing about the akhlaq, he classified souls to three levels i.e.: Annafsulbahimah (lust of wild beasts), which worst; Annafsulsaburayah (lust of creeping animals), which medium; Annafsulnatiqah (intelligent soul), a good attitude in his prespective.124He explained that among the human beings there is good habitualy and bad habitualy. The good is not like to be crime, as well as the bad ones will not tend to be in kindness125 The opinion also refers tothe main points about morals according to Abu Hamid al Ghazali the schoolar whom famoused caused of his illustrious scholars, Ihya Ulumuddin are: 1. Morals means form the soul and bad traits to good properties as the culture scholars, shidiqqin, martyrs and the prophets. Morals can hold the balance between the three powers within humans, i.e. the power to think, the power of the lusts and powers rage. Good morals often oppose what is favored by men. 2. Morals is the way or habit of the soul remains there is in man who easily and not have to think grow deeds and behavior of man, if born beautiful and behaviour commendable then dikatakanlah attitudes well and when born it behavior that is nasty and bad attitudes, the behaviour of a person it is a reflection of her heart. 3. The human personality is basically can accept something the

124 Ibn Maskawih, Menuju Kesempurnaan Akhlak, Terjemahan dari Tahdzib Al- Akhlaq,karya Abu Ali Akhmad Al-Miskawih terbitan Dar al-Kutub al-Ilmiyah, (Bandung: Mizan, 1997), p. 44 125 Yatimin Abdullah, Pengantar Studi Etika, (Jakarta: PT. Raja Grafindo Persada, 2006), p. 526 establishment, but more inclined to favor compared to the crime. 4. Souls can be trained, executed, altered, to ethics, noble and commendable. Each nature grew out of the human heart emits as a result to the member body.126 Morals becomes the basis for human beings interacting each other, the environment and God.127In terms, morality is a set of rules and standards that govern the merits of human behavior.According to Natsir, morality is a measure to indicate what is right and what is wrong. Not just of words, but also the values ​​that are running in human life and society.128 According to Ibn Hazm (1978), Moral is the ability of a person to behave with good characterand leav e the despicable behavior. While, according to al-Ghazali (1988), moral and manners in fact describes the state of the soul (ruhiyyah). Morals in Islam sourced in the Qur'an and prophetic. And aims to harmonize human life, nature, the environment and as a form of obedience to the Creator of Nature. In Axiological morality purposed for outer and inner happiness and holistic, comprehensive and fundamental. While, religion is inherent in human life. Goodness morality is an integral part of the goodness in man, whichas goodness conscience.129So both moral and religion is an integral and inseparable, so that it can explained about morality means speaking of religion, whereas when it comes to religion means talking about morality. Although religion is not merely a matter of morality.130 Thus, proofed actually by the Prophet Muhammad said in Hadith narrated by al-Bukhari and explained by Ibn H ajar, that the mening of good manners is to keep all the word, deeds and vile nature of things and the bad.131

126 Ibid, p. 528 127 Himyari Yusuf, “Urgensi Filsafat dalam Kehidupan Masyarakat Kontemporer”, on Journal Theologia. vol. 27, no.1, June 2016, p. 59 128 Mustofa Bisri, Metode Tasawuf al-Ghazaly, (Surabaya: al-Miftah, 2007), p. 103 129 Op.cit, p.65 130 Ibid, p. 66 131 Elmi bin Baharudin, et.al, “7 Domains of Spiritual Intelligence from Islamic Etymologically, the word comes from the Arabic character which is the plural of khuluq which means manners, temperament and behavior or character.132 Meanwhile, according to Ibn Maskawih in terminological character means a state of soul movement that led to acts by not presenting the mind.133While al Ghazali defines morality as a trait that still exist in the soul thereof born good deeds without thinking. Furthermore, the science of morals by Dr. Ahmad Amin defined a science that explains the meaning of good and bad, and what should be done fellow human beings, and the stated objective of which must be addressed in their actions and show what should be done.134 The absence of religion in human life resulting in the loss of moral values. Those who ignore religion in life regard the Lord is aninhibitor so that morality is built on religion should be separated. If examined the causes of the lack of religion in human life is the failure of religious experts in answering the challenges of global civilization. 2. Moral Crisis in Modern Era Nowadays lots of moral lapses that occur in the community. Such moral lapses resulting from the decline of the morals of a man. When the man in her life, particularly the Muslims want to wander this nature with the forces on race rests on statute akhlaq, certainly there will be no deviation in the community. The strength is the fear of God and realize that all the acts committed will be reciprocated in the hereafter. Avarage people impulsed by lust to pursue the position, glory and wealth in their own way, forgeting the dutties and obligation as a servant of God. The decline of morals also occur due to the negative impact of advances in technology that are not guided by the faith. So they

Perspective” in the Procedia and Behavioral Sciences Journal, Vol. 211, Year 2015, p. 575 132 Marzuki, Prinsip Dasar Akhlak Mulia, (Yogyakarta: Debut Wahana Press), 2009,p. 8 133 Ibid, p. 8 134 Op.cit, p.9 act contrary to the Qur’an values. The problem of moral deterioration obviously require solutions that are expected to anticipated through preventative action that guarantees the human to be an expected generation that participated in creating and maintaining the peace and happiness all over his nation and society. And morality is the way of reaching the life goals and hereafter.135 By morality everyone can be blessed and loved. If everyone has a good morality as guided by Prophet Muhammad PBUH, the peace and prosperity of nation shoul be raised. Because the morality purposed as the guide to determine either good or wrong action. Religion synchrony between human potential and the character of the cosmos demonstrates the humanity to increase their spirituality and morality. Ghazali argues that even if the universe was made subservient to the human race, human honour and dignity should not perceived as the subject to control and exploit the universe.136 This implies that humans should not let their intellectual capabilities become means of serving short-lived desires. Morality should not become a subsidiary to lower human physical aspirations. According to Hamka decreased quality due to one’s moral passions that brought themselves to the habit, so that the soul be languish. Not dead yet, yet separated lives from the body, but the soul has been dead. Then came his dignity be animals due to the collapse of morals.137 So it takes a way capable of diluting the passions overflow a person so able to give solutions to moral crises that occur and ordering of man follows an essential awareness. 3. Wisdom is the Solution of Moral Crisis Spiritual intelligence is a key element in facing challanges nowadays. And there were 7 domains of spiritual intelligence are

135 Marzuki, Prinsip Dasar Akhlak Mulia, op.Cit, p. 105 136.Benouda Bensaid, “Pemahaman teologi Islam dalam karya-karya Syekh Muhammad Ghazali”, on Jurnal Kemanusiaan, vol. 20, no. 1, p. 37 137 Hamka, Lembaga Budi,(Jakarta: Republika, 2015), p. 19 important to be practiced by Muslims life as a guidence towards worshipping our Creator, Allah. That 7 domains are: al-ruh, al-qalb, al-nafs, al-aql, faith, worship and morality. The morality can raise the awareness in people about human nature and it can be measured by one’s ability to act with good characteristic.138 A poet written by Syauqi said:

“Indeed, the success of an Ummah (nation) is located at his renowed behaviour as long as their moral/graceful main temperament, if they had lost his renowed behaviour, then jatuhlah Ummah (nation) this”.

From that poet cocluded that morality could be used as the barometer of good society in the growth of the nation. And the value of man not based on their wealth and job position. Allah not differ someone based on anything but taqwaand morality. He who has a good moral will be honoured caused of public asumption about him. So, the phenomena that was happen is the morality becomes one of precious thing and it’s so difficult to be found. It caused of the less of understanding of morality and ethic values based on al-qur’an and from the very big influnces from environment and society. Hamka declared in his tafsir:

“A real Mu’min is one who is not hypocritical, purused him to obeying God and his Messenger. If you are still turned away and pasiveness, remember that the Prophet in charge of delivering the obligation to you, explain the circumstances. While you are given the moral to think, and responsible to over think. Then when the damage and destruction occurred due to your doubt, do not blame the Messenger.”139 From this declaration, obvious that, Hamka emphasized that every Mu’min should really be true Muslim, obedient to God’s commands and obey their Messenger order with truthfulness. Then

138 Elmi bin Burhanuddin, et.al, “7 Domains of Spiritual Intelligence from Islamic Perspective”, on the Journal Procedia-Social and Behavioral Sciences, no. 211 year 2015, p.575 139 Hamka, Tafsir al-Azhar, vol. 18, (Surabaya: Yayasan Latimojong, 1984), p. 244 when the Prophet Muhammad guide followed the Qur’an will be the guidelines of life, during this time we are not missing from the compassion of God Almighty. Method of spreading the moral to humans according to Hamka was keeping away from sin, impressing the courtesy, keep away from astray, thus called by ‘iffah. And couraging self to passing through the challanging way, called by syaja’ah. And Iffah means able to protecting self to choose a right path in life and not let our chooice basen on one’s favour. Departing from the problems that occur on the character according to the author is very important to interpret the thought Hamka in Wisdom highly effective for use. Therefore, it will be explained Hamka opinion in addressing the moral degradation. If according to Hamka morality has permeated in the soul so to obtain a good character can also be in the form of the following methods. Hamka perceived wisdom that can cure or degradation of morals moral crisis today is the wisdom that comes from healthy’s mental and body, Her spirit are the soul awakening from illness anger, grief illness, disease annoyed, worry and other diseases, as well as the body, if he also felt sick soul, mind and intellect that could not function properly. Hamka therefore asserts that if the main soul, surely the main wishes Similarly, the search for knowledge and wisdom and all the way to cleanse it self.140 So can be deduced, main needs of one’s soul is knowledge and wisdom and other thing that cleanse themselves of their diseases. If in the study appeared harmony between the definition of the main spirit according to Hamka with an nafs an Natiqah according to Ibn Maskawaih, which means the soul which always leads to goodness, which in this case Ibn Maskawaih divides three levels in the soul, first; an-nafs al-Bahimmiyyah is the soul which always leads to evil or ugliness, second; an-nafs al-Sabu’iyyah is the soul that leads to

140 Hamka, Tasawuf Modern, p. 161 vice and occasionally leads to goodness, third; an-nafs al-Natiqah is the soul which always leads to goodness.141 so from both agree that a healthy life is the best intuduction for a noble character. The same analysis regarding the primacy of a healthy soul, al-Ghazali argued that the soul is the estuary where every behavior derived from it easily without having to go through the process of thinking. If that is born is commendable attitude, his soul is clean, pure and healthy, but if that is born is a despicable attitude, his soul is dirty and sick,142 Thus, with the definition of al-Ghazali give an idea of point value is emphasized that the conditions in the soul that is the source of all behavior should be fixed or constancy. Based on the above, among those which need to be instilled in a person is aware of the importance put through the ultimate purification of the soul so that spared from the disease arrogant, envy, jealousy, and so forth, as if the soul will be born healthy then good morals anyway. In reaching a view to maintaining mental health Hamka argued five cases that need to be considered; first; Associating with people morals, second; Familiarize work thinking, third; Restrain lust and anger, fourth; Working with regular, fifth; Checking the ideals themselves 4. Wisdom and Happiness After finished the discussion about the wisdom of following the essence as the solution to the moral crisis,researcher try to complete her research by providing the end result of the achievement of wisdom. As has been described previously that wisdom is able to guide the owner to become arif or wise, with wisdom nor man brought to be able to distinguish between good and bad things, and with the wisdom of man know His Lord and able to know the secrets of life is based upon the philosophy of life that is none other than the al-qu’ran and Sunnah.

141 Hariyanto dan febriana anjarwati, “Character Building: Telaah atas Pemikiran Ibnu Maskawaih tentang Pendidikan Karakter. JPII, Vol 2, No.1, Oktober 2016 142 Syamsul Kurniawan, “Pemikiran Al- Ghazali tentang Pendidikan Karakter anak Berbasis Akhlakul-Karimah”, Tadrib, Vol.3, No.2, Desember 2017. Next is the interesting things in every episode of the life of man is able to feel happiness, each person has his own way to achieve it. The first opinion about the concept of happiness in explain by Ghazali that most ideas quoted by Hamka from his book titled kimiya-Sa'adah. that he said the peak of happiness on the man is if he successfully reach ma'rifatullah, know God. In his book he said:

"Pleasure and happiness for the man is ma'rifatullah. Know happy every things is when we feel the blessings, pleasure and its deliciousness, because the taste of it was according to the feeling of each. Then the delicacy of the eye is to see the beautiful appearance, pleasure ear heard a pleasant voice, so the other members and the human body."

If so then the delicacy of the heart is the ma’rifatullah, because the heart is to remember the Lord. Like an ordinary people will be very happy if he can become acquainted with a bunch of high officials or the president, then it knows God is the culmination of all kinds of happiness. For there is no higher than the glory of God. And therefore no ma’rifat that more delicious than the ma’rifatullah.143 So happy in the perspective of Ghazali considered as the real happiness is happiness hereafter, next return reviewed by Hamka in detail and clear about the levels of happiness in the efforts toward the real happiness, namely with studied four levels of the first merit of understanding second,the merit of the body, third, merit outside the body, fourth, the merit of the guidance and direction of God. That he termed as levels and the merit of that must be taken to achieve happiness according to Ghazali. Then Hamka also quoted opinions from some philosophers about the concept of happy. One of his subjects is Leo Tolstoy explained, to get the real happiness he suggests that people must share with others, because the real happiness will appear when we are able to do good to other people so that every body can feel happy. The same opinion is also derived from Bertrand Russell and George Benard, they agreed

143 Mustofa Bisri, Metode Tasawuf al-Ghazaly, (Surabaya: al-Miftah, 2007), p. 53- 54 that the real happiness then there as running the goodness of fellow man.144 The happiness offered by some philosophers of the above give the motif of happiness that limited, for that feel is bodies which later will be destroyed on when faced with death. Based on various ideas that previous, finally authors conclude that between Ghazali with the concept of the happy to give priority to the hereafter and Leo Tolstoy explained with happiness that his nature is still a worldly, it seems less perfect if have only one of them alone. So is it possible to reach both? The real happiness that can deliver us to the life of the hereafter without leaving the world. Hamka seems to have the right answer about the matter of happiness, therefore has a slightly different views from both the previous figures. According to Hamka in achieving real happiness is determined by two merit. First, a source of happiness is the soul (the soul). Human beings have four elements in the strength of his soul to achieve happiness including wisdom, courage, determination and justice. When we apply all the strength and happiness can be achieved. Now the happiness will be enjoyed in the hereafter. Because there is the perfect happiness achieved. Second, a source of happiness is not only spiritual but also physical. This view is taken from the thought Aristotle. Hamka tend to stand on the view that this last. Happy in the world is not in the hereafter would be oppressed.145 As in the verse and prayer that is often offered; O Lord, give us good in this world and good in the hereafter. The meaning is that we do efforts continuously since in the hereafter until finally came also in the hereafter in the situation that brings many good things. We keep the good and the health of the body along with all aspects of our materials in order to earn the good and the health of our spiritual soul.

144 Hamka, Tasawuf Modern, op.Cit. p. 43 145 Hamka, Tasawuf Modern, Ibid. p. 39 Based on the idea that in describing by Hamka, researchers indicates sewn wisdom plays an important role in realizing the real happiness. Based on the definition that has been discussed previously that wisdom is a basic understanding of the study of nature and genesistherein. Then needed the high intelligence reason, so that he is aware that this ‘stakeholder’ there is who created them, which in the end he knew his lord. From Ghazali asserts. “True Happiness is when remember God”. So every movement and step will be more focused to good moral. And wisdom is appears branches of morals, will not born from it works turn aside and follow-up of the criminal and is not easily influenced by the doctrines that appear as time.

CHAPTER FOUR

A. CONCLUSION Based on the analysis of the relationship of wisdom and morality in some of Hamka’s works above, it can be submitted here that the construction of thoughts in correlating of Wisdom and morality are an attempt to give a solution to the current moral decreases values. Although Hamka himself never revealed a correlation between wisdom and morality, from some of his works and some research that examines his thoughts before this, showing a clear reflection of that integration. The integration of both are clearly review this concept which is reflected in its implications for the mindset, attitudes, and human behavior. Wisdom in Hamka’s perspective is an attempt to find and explore the essence of human-being’s knowledge in life complexionsand its set of problems, so that the wisdom is the right source of Islamic morality, the which afterwards arose all branches of morals. Meaningless, that wisdom is not limited to the theory and practices but ought to be used as guidelines and life savage. The action or the character of a man is the reflection of his personality as the wellness or the badness of one attitude and behavior which could be inspected from his personality. Shortly all kinds of character come from the state of his heart if someone has a clean heart, the impulse to do good action is increasing.The correlation between wisdom and attitude according to Hamka analogoues to someone who has gained wisdom and completed himself by akhlakul karimah. Then he looks like the light of dawn from the East who remained crouched facing the Creator, utter gratitude for all the pillars of every favor he gained. From the researcher exploration,For hamka wisdom felt necessary to be owned by every individual to seek the law of nature. Because human life is based on the natural law that has been set by Allah SWT, hence the wisdom is a guide to live life or way to keep human life. the results that can be for people who have had the wisdom is, able to find and find the purpose of his life, reach all his wishes, good relationships with others so feel the happiness it’s appropriate to be used as a foothold to solve the matter of life. Damage morality stems from the mindset and attitude that bad. If a person’s awareness of every case either, then the better of attitude, and vice versa. The level of awareness of individuals in the act shows the quality of his virtues. Therefore, as one’s effort in fostering quality itself as a nobleman must begin of the right strategy. mindset as the main means which can be kept in the databank and improved. Demanding themselves to apply their knowledge alone, so he gained wisdom from the experience that would be beneficial to him later in the form of the noble character who will bring it into a happy life.

B. RECOMMENDATION After analyzing about the Wisdom according to Hamka finally, researcher realizes this study out of perfect. Therfore, the researcher expects from the readers the correction and ideas that will reach more full valuable this study. And researcher hopes, this humble studies can be little use for the next study. And the researcher recommended there should be another researcher disscuses and perform this wisdomb because this knowledge obligatory for all muslim tohave good moral and be able to achieve the real happiness. And hopefully the discussion is not just preaching but in study especially, by holding al-Qur’an and al-Hadith and keeping the knowledge which have studied by muslim scholars at past, so not to get out of ideology of islam.

C. CLOSSING All praise is due to Allah SWT. we praise Him and seek His aid and forgiveness. We seek refuge in Allah from our evils act and their consecquences. Whomsoever Allah guides, none can misguide him and whomsoever he misguides none can guide him. Thanks to Allah SWT, because of His mercy and help this humble workj entitled: “Wisdom in Hamka’s Perspective as Solution for Moral Crisis” can be fihished by the researcher. Really, the researcher did her best devoting to finish this research. However, the researcher believes that there are many lacks and faults in this thesis. Therefore, critics and corrections from the reader are needed to have this research more accurate and perfect.

BIBLIOGRAPHY

Holy Al-Quran Abdullah, Yatimin. 2006. Pengantar Studi Etika, (Jakarta: PT. Raja Grafindo Persada) Ali, Fikri 1983. Hamka dan Masyarakat Islam Indonesia; Catatan Riwayat Hidup dan Perjuangannya, (Jakarta : Prisma) Al-Adawi, Mustafa. Wasiat Luqman al-Hakim Mendidik Buah Hati Dengan Hikmah, (Solo: Tiga Serangkai, 2013) Al-Khazandar, Mahmud Muhammad. 2009. Hikmah, (Islam House) Al-Madjidi. 1997. Konsep Pendidikan Para Filosof Muslim, (Jogyakarta: Al-Amin) Amin, Samsul Munir. 2016. Ilmu Akhlak, (Jakarta: Amzah) Baharudin, Elmi bin Baharudin, et.al, “7 Domains of Spiritual Intelligence from Islamic Perspective” on the Journal Procedia-Social and Behavioral Sciences Journal, Vol. 211, Year 2015 Bahktiar, Amsal. 1999. Fisafat Agama (Jakarta: Logos Wacana Ilmu) Bensaid, Benouda. “Pemahaman teologi Islam dalam karya-karya Syekh Muhammad Ghazali”, on Jurnal Kemanusiaan, vol. 20, no. 1 Bisri, Mustofa 2007. Metode Tasawuf al-Ghazaly, (Surabaya: al-Miftah) Damami, Muhammad. 2000. Tasawuf Positif (dalam Pemiikiran Hamka), (Yoyakarta : Fajar Pustaka Baru) Fahrurrozi, Tafsir Al Kabir, vol.III, Teheran : Dar al Kutub al Islamiyah Gulen, M. Fatullah. 2000. Perls of Wisdom, (USA, New Jersey: The Light) Hamka, 1947. Kenang-kenangan Hidup, Jilid 1 cet III, (Jakarta, Bulan Bintang) ______, 1960. Pandangan Hidup Muslim, (Jakarta : Bulan Bintang) ______, 1974. Kenang-Kenangan Hidup ,Vol 1, Jakarta: Bulan Bintang. ______, 2015. Lembaga Hidup (Jakarta : Republika) ______, 2015. Lembaga Budi, (Jakarta: Republika) ______, 2015. Tafsir Al-Azhar. vol 1,5,18. Jakarta : Gema Insani ______, 2016. Perkembangan dan Pemurnian Tasawuf, (Jakarta : Republika) Hamka, Irfan. 2015. Ayah Kisah Buya Hamka, (Jakarta:Republika) Hamka, Rusydi. 2004. Pribadi dan Martabat Prof.Dr. Hamka, (Jakarta : Pustaka Panji Mas cet. II) Hamka, Fikri Ali, dan Masyarakat Islam Indonesia, 1983. Catatan Riwayat Hidup dan Perjuangannya, (Jakarta : Prisma) Hariyanto, Slamet. 2017. Epistimologi Tasawuf Moderntelaah atas buku Tasawuf Modern Hamka, (Surakarta : Sarjana Filsafat Islam IAIN Surakarta). Husnul, Khotimah. 2009. Tasawuf Sebagai Metode Terapi Krisis Manusia Modern menurut Buya Hamka, Jakarta: Sarjana Syarif Hidayatullah. Hariyanto dan Febriana Anjarwati, “Character Building: Telaah atas Pemikiran Ibnu Maskawaih tentang Pendidikan Karakter. JPII, Vol 2, No.1, Oktober 2016 Izzudin, Muhammad.. 2011. Metodelogi Penelitian Filsafat, (Jakarta : Pustaka Pelajar) Ja’far, Gerbang-Gerbang Hikmah, (Jakarta: Pena) Kurniawan, Syamsul. “Pemikiran Al- Ghazali tentang Pendidikan Karakter anak Berbasis Akhlakul-Karimah”, Tadrib, Vol.3, No.2, Desember 2017. Marzuki, 2009. Prinsip Dasar Akhlak Mulia, (Yogyakarta: Debut Wahana Press) Maskawih, Ibn. 1997. Menuju Kesempurnaan Akhlak, Terjemahan dari Tahdzib Al-Akhlaq,karya Abu Ali Akhmad Al-Miskawih terbitan Dar al-Kutub al-Ilmiyah, (Bandung: Mizan) Mujib, M. Abdul. 2009. Ensiklopedia Tasawuf Imam Ghazali, Jakarta: Hikmah Munawwir, A.W. 1997. Kamus al-Munawwir Arab-Indonesia Terlengkap (Surabaya: Pustaka Progresif) Mutaqin, Nasrullah Zainal. 2007. Pedoman Penulisan Skripsi, second edition, (Gontor : Trimurti Press) Qadir, C.A. 1991. Filsafat dan Ilmu Pengetahuan Islam, Jakarta: Yayasan Obor Indonesia Rifa’i, Muhammad Subhi. 2014. Konseling Islami Menggunakan Ajaran Tasawuf Modern Hamka Untuk Meningkatkan Kebermaknaan Hidup, Jogjakarta: pascasarjana UIN Sunan Kalijaga. Nasrullah, 2007. Pedoman Penulisan Skripsi, (Gontor : Trimurti Press) Nasution, Harun. 1991. Filsafat Agama (Jakarta: Bulan Bintang) Nikmaturrahmah, 2004. Metodologi Penelitian Filsafat,( Jakarta : PT Rajagrafindo Persada) Nizar, Samsul. 2008. Memperbincangkan Dinamika Intelektual dan Pemikiran Hamkatentang Pedidikan Islam, (Jakarta : Kencana) Rush, James R. 2017. Adicerita Hamka, (Jakarta: PT Gramedia Pustaka Utam) Saputra, Idris. 2014. Konsep Tauhid Dalam Pandangan Buya Hamka, (Yogyakarta : Sarjana Filsafat Islam, UIN Sunan Kalijaga). Sirayudin, Ahmad. 2015. Konsep Etika Sosial Hamka dalam era kekinian, (Yogyakarta : Sarjana Filsafat Islam, UIN Sunan Kalijaga) Sugiyono, 2009Metode Penelitian Pendekatan Kualitatif Kuantitatif dan R&D (Bandung : CV Alfabeta) Wibowo, Luqman Hakim. 2013. The Concept of Happiness According to Hamka in Tafsir Al-Azhar, (Semarang : Pascasarjana IAIN Walisongo) Yazdi, Muhammad Taqi Mishbah . 2003. Daras Filsafat Islam, translation of Indonesia, (Bandung: Mizan) Yusuf, Himyari “Urgensi Filsafat dalam Kehidupan Masyarakat Kontemporer”, on Journal Theologia. vol. 27, no.1, June 2016 Zuhriyah, Luluk Fikri “Dakwah Inklusif Nurkholis Majid”, dalam Jurnal Komunikasi Islam, jurusan Komunikasi dan Penyiaran Islam, Fakultas Dakwah IAIN Sunan Ampel, (Vol 02. No 02. Desember 2012) Zein, Abu Abdirahman Abdullah 14 Contoh Praktek Hikmah dalam Berdakwah