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STUDMISLMIM INDONESIAN JOURNAL for ISLAMIC STUDIES Volume L, Number 3, 1994

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STUDMISLMIM INDONESIAN JOURNAL for ISLAMIC STUDIES Volume L, Number 3, 1994 STUDMISLMIM INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume l, Number 3, 1994 HIsrony, POTTICRI IITIRETS AND CULTURAL ENCOUNTER The Dutch in the Indonesian Archipelago Iaufik Abdullah BETWEEN MOSOUE AND MARKET The Muslim Community in Quiapo, Metro Manila Kuntowijoyo HnurR (1908-1981)AND THE INTEGRATIoN oF THE lsLAMlc Uuutnor INDoNESIA Karel Steenbrink tssN 0215-0492 STUilIAISIAMIil lndonesian Journal for lslamic Sludies Volume I, N0.3, 1994 EDrroRrAr BoARD, Harun Naxtion Mastubu M. Quraisb Sbibab A Aziz Dablan M. SatrioEffendi Nabilab Lubis M.YunanYusuf Komaruddin Hidayt Dien Syatnsuddin Muslhn Nasution Wabib Mu'tbi Emton N Cgrrr, AryutnardiAzra EDtrons, Saiful Muzani Hendro Prasetyo Jobanil. Meuleman Nurul Fajri BadriYatim AsstsrANTs ro ]ltE EDtroR, Arif Subban Mucblis Ainunafik ENGLISH LANGUAGE ADUSOR JuditbM. Dmt AR BrchNcuAGEADVrso& Salabuddin An Nadui CovrnDEstcxrn, S. Pringka STUDTA IsLAMTKA (ISSN 0215-0492) is a journal published quanerly by rhe Institut Agama Islarn Negeri (IAIN, The State Institute for Islamic Studies) Syarif Hidayatullah,lak$Ia, (Sfi DEPPEN No.lzglsV DIIIEN/PPG/STT/L976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and cument issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the views of the journal, or other institutions to $fiich it is afiiliated. They are solely the views of the authors. Karel Steenbrink Hamka (1908-1981) and the Integration of the Islamic Ummah of Indonesia Abstraksi: Islam rnerupakan faktor perryatu sekaligts pemecah dalam sQarah Indonesia. Berdasarkan catatan sejarab, konoersi Islam yang terjadi di Indonesia dimulai dari kerajaan-kerajaan yang berlokasi di wilayab panai. Konaqsi ini sdngdl nTenguntungkan pibak kerajaan, dengan mana mereka dapat mmgakses jaringan dagang yang lebih luas yang sudah banyak dihuasai oleh Muslim. Proses konversi ini hemudian dapat menyatukan para pedagang asal Mekyu, Jaan, dan pesaing-paaing mereka lainnya. Namun, dmgan masuknrya para pedagangpantai he dalam agaTTM baru, keterkaian mereka dengan pedagangpedalaman rnmjadi rmggang. Situasi tersebut pada akbimya dapat memuncak mmjadi perselisiban. Di daerab Surnatera, contoh yang cukup banyak dikmal adalab perang Padri dan Islamisasi bagian selatan wilayab Batak, Sertmtara itu, dalarn ,ffusan intemal herajaan, Islam juga muncul sebagai faktor penya.tu dan penyeimbang. Kasus kauhanan Melayu dan Jaua sangat jelas rnenunjukkan keberadaan fungsi Islam tersebut. Para pemimpin agarna diberi keduduban khusus di dalam istana dan pada saat yang sama mereka mendukung hekuasaan raja. Contob yang nyatd. tsntdngperan Ishrn ini adakb heberadaan buku TAj al-saldttn yang ditulis sekitar tabun 1600. Buku ini ti.dak saja rnmguraihan petunjuk bagi para raja, tetapi juga menghubunghan pdra raja setempat dmgan nabi-nabi Islarn. Sebaliknya, literatur yang menltirathan potmsi pernecab klarn juga 719 Studia hhmika, VoL 1,No.3, 1994 720 Karel Steenbrinh tidah sedikit. Khazanah literatur Jaua, rnisalnya, rnencatat beberapa literatur, seperti Serat Jatisutdra, Chenthini, Cabolbk, cenderung mempertentanghan antara kepentingan Islarn dan negala, Pasang surut bubungan antdra klarn dan negara ini dirumushan secara mmarik oleb Riaz Hassan, seorangsosiolog asal Pakistan. Menurut Hassan, pernerintab yang lemab cenderung menginginkan para pemimpin Muslim untuk berperan serta dalam politik. Sebaliknya, pemerintah yang huat lebib cenderung untuh mendepolitisasi agama. Konflih antara Islarn dan negara semakin rnencuat pada saat Belanda bercokol di Indonesia. Pihah pemerintab holonial berusaha sekuat tenaga untuh dapat mmgontrol hehid,upan halangan Muslim. K.F. Holle, seorang penasebat pemerintah kolonial, berpendapat babua tarehat merupakan sisi Islarn yang paling membabayahan. Dia merehomendasikan pibak penguasa untuk zaaspada pada kelompob tersebut. Namun, penggantinya, C.S. Hurgronje, berpendapat bahuta Islam secara heseluruban dapat membaba.yakan pemerintab jika muncul dalam bentuk politik. Maka, pemerintab perlu rnempersernpit hemungbinan Islam untuk muncul sebagai kekuatan politik. Untuk melihat fenomena Islam di atas, artihel berihut ahan membabasnya melalui rhuayat bi.dup Haji Abdul-Malik ibn Abdulkarim Amrullab aau lebib dikenal dengan sebutan H arn ka. Hamha rnmgalami situasi pemerintaban yang lernab mdupun yang kuat; pernikirannya mengekspresikan sifat politik dan apolitik, serta sekaligus bersentuhan kuat dmgan persoalan Islam mistik dan Islam legalistih. Hamka lahir dari keluarga terpelajar. Kaheknya, Syaibh Amrullab, adalah ulamayangdisegani. Ayahnya,Abdul Karim ibn Amrullab, juga salah seorangpemimpin aganTd ydng tnhmal di Minangkabau. Keduanya pemab belajar di Mehhab setelalt mendalami a.ganTa di tanah kelahiran mereka. Hamha smdiri juga did.id.ik melalui jalur yang sarna: pendidihan dasar di surau dan nzelanjutkan di Mekkah. Namun, pada saat di Mehhah, Hamha bertemu dmgan Haji Agus Salim yang menaseltatinya untuh belajar di unab air. Hamka mmrutushan pulanghe Indonesia dan mmjadi guru agarna serta uarta@an, Pada periode ini umpak minat tulis mmulis Hamha semakin hmtara. Ia mulai memimpin majalah Kbatibul Ummat dan menulis noael yang diberi judul Si Sabariab. Setelah itu, Hamka juga mmulis noztel lain, Laik Majnun, yang inspirasinya berasal dari salah satu harya sastra Arab. Hamha kemudian menjadi editor sehaligus penulis pada minggwan Pedoman Rakyat di Medan. Tulisan-tulisan Hamka mmcakup cerita Studiz hhmika, Vol. 1, No. 3, 1994 Hamka and tln Inngraion of hhmicUmmah 121 rna.il.pun s4arab. Salah satu no'0elnya, Meranuu ke Deli merupakan kritik yang cuhup keras terltadap sistern a)a.ris n'ratrilineal yang berlaku di Minangkabau. Berkaitan dengan persoalan agrffnd' pemikiran Hamka pada periode sebelum kernerdehaan muncul dalam bmtub kompromi dmgan pelbagai rnacam kecmderungan. Dia tidak menyetuiui mistik Is' lam yang berlebiban dan cenderung pada Islam yang lebih legalistik. Namun, pada saat ydng sanna, Hamka juga sa'nga't simpatik pada aspeh moral ajaran sufi. Meskipun Harnka rnenganggap adat anris di Minanghabau bertmtangan d'engan prinsip bukum klam, dia masih mmcoba mencari jalan heluar untuk memaduhan keduanya. Pemikiran ehlektik Hamka diungkapkan melalui cara yang homunihatif, apalagi pada periode ini Hamka tid.ak banyak bersmruhan dengan politih praktis. Memasuki periodc kernerdehaan, sosoh Hamka banyak mengalami pmrbaban. SQak awal, Hamka sud.ab mulai tulibat dahm kegiatan politik prahtis. Dia menjad.i anggota Masjurni dan pemah d.uduk di parlemen ubun 1 9 5 4- 1 9 5 9. Hamha mernang buhan seorang politikus ulung ndrnun posisinya di partai dapat mmdatangban suara dari para pmgikutnya. Pada zaman Ordc Lam.a, karma kritiknya terbadap Soeharno, Hamka masuk pmjara selama dua tahun. Selama di pmjara, Hamha sernpat mmulis afsir al-Qur'inyangterdiri dari 30 jilid. Aktiaias politik Hamka teras berlangsung sampai akbir bayatnya. Sikap politiknya yang heras, lebususnya selama Orde Baru, ditunjukkan leaat sikapnya ft'renentang Kristmisasi dan pmgunduran dirinya selaku hetua Majlis Ulama Indo' nesia (MUI), hanya beberapa bulan sebelum dia rneninggal. Hamka merupakan fi.gur yang sangdt pmting dalam fenorn ena Islam Indonesia. Di.a menulis banyak buku, pamflet, nooel, artikel dan lain sebagainya. Sosoknya yang begitu rnmonjol mmgundangpelbagai pibak untuk mernberikan penilaian terhadap Hamka, Sebagian balangan lrrenganggdp Hamha sebagai seorang sariana ydng sa'ngat berbahat. Biasanya, kalangan ini menekankan gelar Dohtor dan Professor yang diraih oleh Hamka dalam karir hidupnya. SelrTentara itu, kalangan lain, termasuk, penulis sendiri, Iebih rnengangap Hdmka sebagai seorang a)artaa)d.n d.an pmulis yang baik. Jika dilihat dari bobot ilmiab, tulisan Hamha ti.dak mudah untuh diklasifi.hasikan sebagaiharya akademik. Stud.ia Ishnika, Vol. 1, No. 3, 1994 122 KarelStenbrink CJ-r".11;-, J1t5 k-t.',rrth d=r.I*l| eo1| r;ef1 (tStt-,tt.A) iz-o. .$/ L* to ,rtf .:-irJt iJtl "/ ,1i>t F C:a,yJ ,a:'Jf g){-)f a-- i dJJi ot5; .arLt*ll J,tLll Lf p)t- fy-Yl f+ ,63-2tJt d.-.- t * rV .-,V;a1 r-b gUS \.sG ':')-e Je .r-"U t^.f .&tly'l .,Ic.+frf dJfJl tLp ,;+)tll ir- rL-dJl rr-i Jl.:JJ, -r+ fy-)l tb ,hty.rrl .;*LJt ( g,.Jl c.*li c,l>{-)U J-l/l o} dr, rl-r1l ,.ltt"tr ci 11 .;*tUl U t'F g c61V1 'Aib, lj-. g;:'! 6i!.r;,U)Lll -,:4 JL.!-JI .:,1*t.rJt 0rll-rt_-:t f-djtt;tl i-i.l"r a.J-i paderi L, ,iJ c9r)LJl ;-r-i Cl"i ;.l.ltt*t|-jJr J;-)U ,i.,!.3* .Lt+l Jiti r:irft ,-; ,-5i1 c,;-r, fb{ C>t-)l r4b $t (a-l-*lJl O.y.:..IJ a*:.}t, t i Lri ,i,11* cr.-\t .:.lJLJtJ;)tll (J-c ol, .-tlVtr -tr #, "+ rt-f ,y6 ,sr +*V tS;1,sF e;t(, ,,.r.lt Jt--, JU .@js bt.{) oj.o 6)t-)l a4b_1 'abL- .tf t-_F,rI" JL- p; ..:lrJlt 61u-y- t;t_f c^irJt F A c.1'-aXJl u.-^ &t .t a . .iJir "J,$y-Jl )rJ I lLe "l f csijl 6b" -,t:f ,f r>t-)l : ;rr, .rlrJll V L--tt- Jt.f .JJLIJ -,\"1y'1y .+KJt 't-=.;!lJ "!, C.4:Jl {,rr4 orn Fb{ ,.)t*)l tf tl e-!-Jl cJ!,-yt-:it, ,)!i (u.K,Jl sIeJ .j1^Lll .:.r'il ali c.-J Serat l-,,If-.,-/V Llr4 -,Li c)-:, cC-.ro.ll Lgytjl .7r!t *-rf ;i Studia khmihz, VoL 1, No. 3, 1994 Hamha and th Inugratbnof IshmicUmnah 123 cCentini sJatiswara L\+,J f>t-)l LW ,Z Ll-y'| CaUotet.:!-lu.l .*: i.,."ar U 6u*t ai),1.'ll oj'o dt ; I tr Riaz Hasan ;-- t\t W 'il;'t1l tJJ: r\JJl .+! .rf Jl# u:-,,atl ",-,fU 0f ir* f; ..rr:-5rr.ll;..11^:-)l ,r+lJ!.}:c ,eU5 ,Jt tu.;,"lt ut{Jt L+i 'a-UJl i l"lt*! i,f ir{Jl o" "S'tt .a-UJl ..,i Jt*Jl '^Ji c-J:-lJ L-a-U: l.r-J4 c"-'J f-.r:," aJJJIJ fy*)l ,.*+ grl-aJt c-j .51 .i^*lJl ;l--.- * ,llrJ* L-.'t{' ,F. e r-$g,-f- citf .t'i-JJJ! .irJ"lr ,ti ,csd-?Al J>{:-yr '^',t|c-.rt-:;-"IlK.F. Holle Ji-.i.g Ju r51 "; '4,;lI .nr,-Jl ..rLpHl .r ,y'y*fr ,L u!, (liJ .pt-)l 'Jl;* ;btt U ot* a'u- a;.al gX-)f ,.ll.sf., SnouckHurgronje GJ-fu-r^ dr,:- at+ ,;!1 (ljJ l.ur u t;1 a,.r(.J-t l}} ..1,u oi ^-r{Jt !rJ.i .a-L*Jl e/ sJ Je J<a.
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